Inscriptions of Asoka. New Edition by E. Hultzsch

CORPUS INSCRIPTIONUM INDICARUM

VOL. I

INSCRIPTIONS OF ASOKA

CORPUS INSCRIPTIONUM INDICARUM

VOL. I

INSCRIPTIONS OF ASOKA

NEW EDITION

BY

E. HULTZSCH, Ph.D.

EPIGRAPHIST TO THE GOVERNMENT OF MADRAS, RETIRED

WITH 55 PLATES

PRINTED FOR THE GOVERNMENT OF INDIA

AT THE CLARENDON PRESS, OXFORD
AND PUBLISHED THROUGH THE OFFICIAL AGENTS

PREFACE

■

THE printing of this volume was stopped in 1914 by the outbreak
of war. In 1920 the Government sanctioned a resumption of
printing, and the re-composition of those sheets which had been

■

already struck off, but had become antiquated in the meantime owing
to fresh researches. I have tried to sift critically, and to quote, when

If

necessary, whatever has been written by scholars on the subject in
the course of nearly a century. The transcripts of the texts are based on
mechanical copies furnished by the Archaeological Survey Department
under orders of Sir John Marshall. The most perfect among these
were contributed by my former assistant, now Government Epigraphist
for India, Rao Bahadur H. Krishna Sastri. The plates issued with
this volume are collotype reproductions of negatives which were prepared
under my personal supervision by Mr. Carl Plettner. With the
exception of the two Shahbazgarhi edicts VII and XII, the impressions
of the two Kharoshthi versions of the fourteen rock-edicts proved
unsuitable for reproduction, partly owing to the extreme roughness of
the rocks on which these records are engraved, and partly because
Sir Aurel Stein's careful estampages of them had become torn and
damaged by frequent use. It is a pleasant duty to thank those scholars
who have rendered me valuable assistance. Before the war I could
avail myself of the ever ready advice of my late friend Dr. J. F. Fleet.
To the late Professor Arthur Venis I am indebted for detailed criticisms
of my rendering of the Girnar and Kalsi versions. Professor A. A.
Macdoneix kindly looked at the proof-sheets of portions of the texts and
translations. The proofs of the introduction were minutely examined
by two old friends, Mr. Robert Sewell and Professor Th. Zachariae.

E. HULTZSCH.

Halle,
October, 1922.

a 3

POSTSCRIPT

THE issuing of this volume was still delayed by the printing of
the collotype plates when I received from Mr. H. Hargreaves,
Superintendent, Archaeological Survey, Frontier Province, Peshawar,
a fresh set of inked estampages of the two north-western versions of the
rock-edicts. These estampages have been made with great care and
skill, and enable me at the last moment to furnish illustrations of the whole
of the Shahbazgarhi and Mansehra edicts. The overlapping sections were
clipped and pinned together in my presence by Mr. Plettner. In this way
the creases and slips disfiguring other facsimiles which I had received in a
pasted condition were avoided. Although, owing to the rough surface
of the rocks, the new estampages are not quite perfect in every detail, they
are the first ever made which admit of reproduction by photography,
and they will thus allow students to check the transcripts of those
valuable ancient records, and to acquire a first-hand knowledge of the
whimsical and often ambiguous Kharoshthi characters. Scholars will
feel much indebted to Mr. Hargreaves, who has now supplied this want,
and to Sir John Marshall, at whose instance the new impressions were
prepared by him.

E. H.

January \ 1924.

CONTENTS

LIST OF PLATES
ABBREVIATIONS

INTRODUCTION

CHAPTER I. DESCRIPTION OF THE INSCRIPTIONS

■

-i

First part : The rock-edicts *

L The Girnar rock .

II. The Kalsi rock .

III. The Shahbazgarhl rock

IV, The Mansehra rock

V. The Dhauli rock

VI. The Jaugacla rock
VI L The Bombay-Sopara fragment

Second part: The pillar-edicts . * * -.- •

L The Delhi-Topra pillar . > . . .

II. The Delhi-MTrath pillar -
III and IV, The Lauriya-Araraj and Lauriya-N andangarh

V. The Rampurva pillar ......

VI. The Allahabad-Kosam pillar . .

Third part: Minor pillar-inscriptions .

I. The Samchx pillar

1 1. The Sarnath pillar

III. The Rummindei pillar

IV. The Nigali Sagar pillar .

Fourth part : Minor rock-inscriptions .

I. The Rupnath rock-inscription
The Sahasram rock-inscription
The Bairat rock-inscription .
The Calcutta-Bairat rock-inscription
The Maski rock-inscription .
VI, VII, VIII. Rock-inscriptions in the Mysore State
IX. The Barabar Hill cave-inscriptions ...

II.
III.
IV.

V.

CHAPTER II. THE AUTHOR OF THE INSCRIPTIONS .

CHAPTER III. ASOKA'S EMPIRE

CHAPTER IV. ASOKA'S CONVERSION .

iv

CONTENTS

PAGE

CHAPTER V. ASOKA'S DHARMA . • xlvii

CHAPTER VI. GRAMMAR OF THE GIRNAR ROCK -EDICTS lvi

CHAPTER VII. GRAMMAR OF THE KALSI ROCK-EDICTS . lxx

CHAPTER VIII. GRAMMAR OF THE SH AHB AZGARH I

ROCK-EDICTS . . ■ j . ' . . . . * . . lxxxiv

Notes on the Mansehra version xcvii

CHAPTER IX. GRAMMAR OF THE DHAULI AND JAUGADA

ROCK-EDICTS . . . . xcix

Note on the Bornbay-Sopara fragment . cxi

CHAPTER X. GRAMMAR OF THE PILLAR-EDICTS . . cxi

CHAPTER XL GRAMMAR OF THE MINOR ROCK-INSCRIP-
TIONS cxxiii

I. The rock-inscriptions at Rupnath, &c. - . - * • cxxiii

II, The three rock-inscriptions in the Mysore State . . , . cxxviii

+

TEXTS AND TRANSLATIONS

First part: The rock-edicts i

I. The Girnar rock . . . . , . - . • - - - . 1

II. The Kalsl rock . . . > - . . . . . 27

III. The Shahbazgarhi rock 5°

IV. The Mansehra rock . , . . . - - . - 7 1
V. The Dhauli rock , 84

First separate rock-edict: Dhauli 9 2

Second separate rock-edict: Dhauli . - . * - 97

VI. The Jaugada rock ■ 10 1

First separate rock-edict: Jaugada • - - . - - m

Second separate rock-edict: Jaugada . . . - -" - 115

VII. The Bomb ay-Sop ar a fragment of the eighth rock-edict - . 118

Second part: The pillar-edicts , ' 119

I. The Delhi-Topra pillar . * . . . - . - 119

II. The Delhi-Mirath pillar - . 137

III. The Lauriya-Arairaj pillar . 14 1

IV. The Laupiya-Nandangarh pillar . ♦ . . , . . 145
V. The Rampurva pillar . . 151

VI. The Allahabad-Kosam pillar . . . . . . 155

A. The six first pillar-edicts 155

B. Queen's pillar-edict . . . - . . * 158

C. KauSambI pillar-edict . • . - . . 159

CONTENTS v

*

PAGE

Third part: Minor pillar-inscriptions . > 160

I. The Saihchi pillar * 160

II. The Sarnath pillar 161

IIL The Rummindel pillar 164

IV. The Nigali Sagar pillar . 165

•

Fourth part: Minor rock-inscriptions . . . - - * . 166

L The Rupnath rock-inscription . 166

IL The Sahasram rock-inscription . . 169

III. The B air at rock-inscription 171

IV. The Calcutta-Bairat rock-inscription ■ «,,,. 172
V. The Maski rock-inscription - . . 174

VI. The Brahmagiri rock-inscription . - * . - . .175

VI L The Siddapura rock-inscription . . , - . . . 178

VIII. The J atinga-Rame£ vara rock-inscription 179

IX. The Barabar Hill cave-inscriptions . . . . . 181

Appendix: Synoptical texts . - . . . . . . . 183

I. The fourteen rock-edicts . . 183

IL The two separate rock-edicts . . - : . . . 213

III, The six pillar-edicts > 218

IV. The Rupnath rock-inscription and cognate inscriptions . . 228

Index • • . . 231

CORRIGENDA . . . , . . . . . - " . . . 259

LIST OF PLATES

First and second rock-edicts: Girnar .
Third to fifth rock-edicts: Girnar
Sixth to eighth rock-edicts: Girnar
Ninth to twelfth rock-edicts: Girnar «
Thirteenth and fourteenth rock-edicts: Girnar
Kalsi rock: East face * . . , .
Kalsi rock : South face :
Kalsi rock : North face ,

First to eleventh rock-edicts: Shahbazgarhl. Left half

ii » » » „ „ Right half

Seventh and twelfth rock-edicts: Shahbazgarhl .
Thirteenth and fourteenth rock-edicts : Shahbazgarhl. Left half

Right halfj

First to eighth rock-edicts : Mansehra .
Ninth to eleventh rock-edicts : Mansehra
Twelfth rock-edict: Mansehra
Thirteenth and fourteenth rock-edicts : Mansehra
Dhauli rock: middle column
Dhauli rock : left column .
Dhauli rock: right column ...
Jaugada rock : first column ....
Jaugada rock: second column ...
Jaugada rock: third column .
Bombay-Sopara fragment of the eighth rock-edict
Delhi-Topra pillar: North face
Delhi-Topra pillar: West face
Delhi-Topra pillar: South face
Delhi-Topra pillar: East face . . -
Delhi-Topra pillar : circular inscription
Delhi-Mirath pillar: North face .
Delhi-Mirath pillar: West face
Delhi-Mlrath pillar: South face .
Lauriya-Araraj pillar: East face .
Lauriya-Araraj pillar: West face . . *
Lauriya-Nandangarh pillar: East face ,
Lauriya-Nandangarh pillar : West face .
Rampurva pillar: North face
Rampurva pillar: South face
Allahabad-Kosam pillar : upper half
Allahabad-Kosam pillar: lower half

FACING PAGE

4
io

*4

22
26

44
5°

. SO

between pages 56 and 57

. . 64

"between pages

68 and 69
78
80
81

84
88

94
100

104

no

116

118

122

123

128

129

134
138

139
140
142
144
148
150

152

J 53
156

158

LIST OF PLATES

Allahabad-Kosam pillar; minor edicts .

Sarhchi pillar-inscription '

Sarnath pillar-inscription .....
Rummindei pillawnscription .
Nigalx Sagar pillar-inscription «
Rupnath rock-inscription . . .
Sahasram rock-inscription - - . .

Bairat rock-inscription

Calcutta-Bairat rock-inscription - -
Maski rock-inscription • . . ■ >
Brahmagiri rock-inscription; upper half
Brahmagiri rock-inscription : lower half
Siddapura rock-inscription; upper half . .
fsiddapura rock-inscription : lower half
Jatinga-RameSvara rock-inscription: upper half ,
Jatinga-RameSvara rock-inscription: lower half ,
Barabar Hill cave-inscriptions .

ABBREVIATIONS

AJP = American Journal of Philology.

ASSI = Archaeological Survey of Southern India,

ASWI = Archaeological Survey of Western India*

BRWW = Buddhist Records of the Western World (Beai).

CR = Comptes Rendus. Acad<5mie des Inscriptions & Belles-Lettres.

EI = Epigraphia Indica.

GGA := Gottingische Gelehrte Anzeigen.

GN = Nachrichten der KonigHchen Gesellschaft der Wissenschaften zu Gottingen..

Grammatik — Grammatik der Prakrit-Sprachen (Pischel).

IA = Indian Antiquary.

IF == Indogermanische Forschungen.

Ind, Alt. = Indische Alterthumskunde (Lassen).

Ind- Pal. = Indian Paleography (Buhler).

JA = Journal Asiatique.

Jaartelling = Over de Jaartelling der Zuidelijke Buddhisten (Kern).

J AOS =s Journal of the American Oriental Society.

JASB = Journal of the Asiatic Society of Bengal

JBBRAS — Journal of the Bombay Branch Royal Asiatic Society.

JPASB == Journal & Proceedings of the Asiatic Society of Bengal.

JRAS = Journal of the Royal Asiatic Society.

KZ = Kuhn's Zeitschrift fur vergleichende Sprachforschung.

Lotus = Le Lotus de la Bonne Loi (Burnouf).

Memoirs, ASB = Memoirs of the Asiatic Society of Bengal

SBE — Sacred Books of the East.

Skt. — Sanskrit

SPAW — Sitzungsberichte der KonigHch Preussischen Akademie der Wissenschaften,
VOJ = Vienna Oriental Journal

ZDMG = Zeitschrift der Deutschen Morgenlandischen Gesellschaft.

INTRODUCTION

CHAPTER I. DESCRIPTION OF THE INSCRIPTIONS

FIRST PART: THE ROCK-EDICTS

*

The above term is meant to comprise (i) the existing versions of the well-known
* fourteen edicts % and (2) the two ( separate edicts ' which the Dhauli and Jaugada
versions substitute for edicts XI to XI I L It does not include the minor rock-
inscriptions, which will be treated in the fourth part

I. The Giknar Rock (Text, p. 1).

This famous set of Asoka's fourteen edicts is found about a mile to the east
of Jimagayli, the capital of the Junagarh State in the Kathiavar Peninsula, * and at
the entry of the dell or gorge which leads into the valley that girdles the mighty and
sacred Girnar' mountain. 1 The inscription 'covers considerably over a hundred
square feet of the uneven surface of a huge rounded* and somewhat conical granite
boulder, rising 1 2 feet above the surface of the ground, and about 75 feet in circum-
ference at the base/ 5 The boulder bears, beside ASoka's edicts, two other valuable
documents : An inscription of the Mahakshatrapa Rudradaman records the restoration
of the lake Sudariana, which had been ( originally constructed by the Vatiya Pushya-
gupta, the provincial governor [rashtriya) of the Maurya king Chandragupta, and
subsequently adorned with conduits by the Yavana king Tushaspha for A6dka the
Maurya/ 3 Among local names it mentions Girinagara, i. e, the town of Junagarh
or its ancient representative, and TJrjayat, i. e. the mountain now called Girnar. 4 The
third inscription on the boulder is dated in the reign of the Gupta king Skandagupta and
records further repairs of the lake Sudar£ana made in a. d. 456-7 by Chakrapalita,
the son of Parnadatta who was governor of Surashtra. 6

The Asoka inscription occupies the north-east face of the boulder. The fourteen
edicts are arranged in two columns and divided from one another by straight lines. As
may be seen on the third of the plates issued with Wilson's article in JRAS, 12. 153 ff,,
the left column consists of edicts I to V and the right one of edicts VI to XII ; and

1 ASWI, 94. The position of the inscribed stone is marked on Lieutenant Postans* sketch
of Girnar in JASB, vol, 7, plate 54.

3 ASWI, 3. 97. A photograph of the boulder is given on the plate facing page 94 of the
same volume.

3 Liiders, List of Brdhml Inscriptions (EI, vol. 10, Appendix), p, 99,

4 EI, 8. 43. The later (Prakrit) form of Orjayat is Ujjayanta. C£ Hemachandra's
Anekarthasamgraka, III, 279, and his Abhidhanachinidmmu^ IV, 97 3 ASWI, a. 154*?., and
8, 338 ff, ; Ta\vney*s translation of Merutunga's Prahandhachintdmani^ Index, Another name
of the Girnar mountain is Raivata or Raivataka. See e.g. Hemachandra's two Kosas, loc. cit. ;
Maghas &Uupdlavadha^ IV, t ; GN 3 igai. 41.

5 Fleets Gupta Inscriptions, p. 57 f,

hi a b

x INTRODUCTION

edicts XIII and XIV are placed below V and XII. When Major James Tod visited
Girnar in December 1822, the inscription seems to have been intact, 1 Subsequently
portions of edicts V and XIII were blasted with gunpowder by the workmen of
a pious merchant who constructed a causeway from Junagarh to Girnar- 2 At the
recommendation of the late Dr. Burgess a shed has been specially built to protect the
boulder from the sun and rain.

The first decipherment of the Brahmi alphabet and, with it, of the Girnar inscription,
is due to the learning and ingenuity of James Prinsep- 3 His transcript and translation
Were based on tracings on cloth which had been taken in 1835 by Captain Lang for the
Rev. Dr. J. Wilson of Bombay, 4 Fresh copies were made by Lieutenant Postans and
Captain Lang in i838, 5 and by Captain (afterwards General) Le Grand Jacob and
Professor Westergaard in 1842. 6 These materials were utilized by Mr. E> Nbrris for
drawing up an improved plate of the Girnar inscription, from which Professor H. H.
Wilsons transcript and translation in JRAS, vol. 12 (1850), were made. No better
materials were available to three other scholars who examined the Girnar version, viz.
Professor Chr. Lassen {Indische A Itertumsknnde), E. Burnouf {Lotus de la Bonne Lot ;
Paris, 1852), and Professor H. Kern {Over de Jaartelling der Znidelijke Buddhisten
en de Gedenkstukken van Agoka den Buddhist ; Amsterdam, 1873).

The first perfectly mechanical estampages of the Girnar edicts were prepared
in 1875 by Dr. J. Burgess, These were reproduced by collotype in 1876 in
ASWI, 2. 98 ff., and also in I A, 5. 257 ff., with an English translation of Kerns
Dutch versions of part of the edicts.

A complete edition of the Girnar edicts is included in Senart's Inscriptions dePiyadasi,
vol. I. An abridged English translation of his work appeared in IA, vols. 9 and 10.
In J A (8), 12* 311 ff., Senart added the results of his inspection of the Girnar rock
in situ. Buhler published a number of corrections and the text of edict XIII in his
Beitrage zttr Erklarung der Asoka-Imchriften (ZDMG, vols- 37-48), and the full text of
the Girnar version in EI, 2.. 447 if. The plates which accompany this article are much
clearer than those issued in 1876, but seem to have been, touched up by hand.
A Collection of Prakrit and Sanskrit Inscriptions printed at Bhavnagar (without
year) contains the text, Sanskrit and English translations, and facsimiles, of the
Girnar edicts,

Two fragments of the lost portion of edict XIII were recovered recently and are
now preserved in the Junagarh Museum. 7 Both of them were discussed by Senart
(JRAS, 1900, 335 ff.), and the second of them also by Buhler (VOJ, 8. 318 ff.). Both
pieces are shown in the plate which accompanies my transcript of edict XIII.

As regards the Brahmi alphabet of the Girnar inscription I can refer the reader
to Buhler's Indian Paleography, edited by Fleet (I A, vol. 33, Appendix), § 16. The chief
peculiarity of the Girnar alphabet is the addition of the horizontal bar, marking the
length of initial a, at the top of a } while it is elsewhere attached to the middle of the
letter. The formation of groups of consonants, and the peculiar way in which the letter
r is expressed in combination with other consonants, will be discussed in the chapter
on the Girnar dialect (below, p. lviii. £).

1 ASWI, 2. 95- s Cf. JASB, 7. 874.

3 JASB, 7 (1838). 319 ff. 4 Id., pp. 157, aa8 f 334s 336.

5 Id., p. 871 ff. 6 JBBRAS, 1. 357 f-> and a. 4io.

7 They may be identical with two fragments picked up by Lieutenant Postans in 1838 ;
see JASB, 7. 874.

THE ROCK-EDICTS xi
II. The Kalsi Rock {Text, p. 27).

h J ■

This set of the fourteen edicts is engraved near Kalsi, a town in the Chakrata
tsahsil of the Dehra Dun district of the United Provinces. About one and a half miles to
the north of Kalsi 1 is a huge boulder of quartz on the western bank of the Jumna, just
above the junction of the Tons river^ and about fifteen miles to the west of Mussooree..'

' The block is i o feet long and i ofeet high, and about 8 feet thick at bottom. The south-
eastern face has been smoothed, but rather unevenly, as it follows the undulations of the
original surface- The main inscription is engraved on this smoothed surface.which measures
5 feet in height, with a breadth of 5^ feet at top, which increases towards the bottom to
7 feet io| inches. The deeper hollows and cracks have been left uninscribed, and the
lines of letters are undulating and uneven. Towards the bottom, beginning with the
tenth edie^ the letters increase in size until they become about thrice as large as those
of the upper part Owing either to this enlargement of the letters, or, perhaps, to the
latter part of the inscription being of later date, the prepared surface was too small
for the whole record, which was therefore completed on the left-hand side of the rock.
On the right-hand side an elephant is traced in outline.'

' When first found by Mr. Forrest early in i860, the letters of the inscription were
hardly visible, the whole surface being encrusted with the dark moss of ages ; but on
removing this black film, the surface becomes nearly as white as marble/ 1

Senart's edition of the Kalsi text in his Inscriptions de Ptyadasi, vol. I, was based
on Cunningham's eye-copy of the inscription. Biihler published both the text and
a translation from a rubbing supplied by Cunningham (ZDMG, vols. 37 and 40), and
a revised version of the text of edict XIII from an impression prepared by Burgess
(id., 43. 162 if.). A collotype of the first half of Cunningham's rubbing was issued with
ZDMG, vol. 39. In EI, 2. 447 ff. , Biihler re-edited the Kalsi text, which was accompanied
by reproductions of inked estampages by Burgess.

The Kalsi alphabet exhibits the following chief peculiarities. The letter kh has
a loop at the bottom ; see Bulger's Ind.Pai., plate 2, No* 10, columns II and III. A similar
loop is found occasionally in the centre of / (id., No. 15, column III) and of s (id,, No. 39,
column VII). The end of an edict is marked by a symbol resembling a crescent.
From edict X the characters get larger, and the two letters £ and s/i are frequently
used. The former of these occurs already twice in edict IV, 1. I3, 2 and the second
twice in the Queen's edict on the Allahabad-Kosam pillar, 11. 1 and 4, once oh the
Sarnath pillar, L 10, and once at Maski, 1. 2. In a few lines of the first part of the
Kalsi inscription (29, 33-36, 39) the punctuation mark |, which occurs once in each
of 11. 13, 25, 31, is employed many times. The same mark is found in the Sahasram and
Maski rock-inscriptions. v

III. The Shahbazgarhi Rock (Text, p, 50).

■

While the alphabet of the two preceding sets of the fourteen edicts is the Brahmi,
this one is written in those north-western cursive characters running from the right
to the left whicfh used to be called Indo-Bactrian or Ariano- Pali, but to which Biihler
restored the indigenous name Kharoshthi. The honour of the decipherment of this
alphabet is divided between Prinsep, Lassen, Norris, and Cunningham. 3 A number

1 Cunningham's Inscriptions ofAsoka y p. 12 f.

2 Also once in each of the Bairat, Maski, and Siddapura rock-inscriptions, and twice at Jatinga
Ramesvara.

3 JASB, 1*3, 714; Ind. Pal, § 6.

b2

xii INTRODUCTION

of Kharoshthi letters had been already identified from bilingual coins of the Indo-Grecian
and Indo-Scythian kings, before the Shahbazgarhi inscription was discovered.

Shahbazgarhi is a village on the Makam river, nine miles from Mardan, the head-
quarters of the Yusufzai subdivision of the Peshavar district of the North- West Frontier
Province, The inscription is about half a mile distant from this village and two miles
from the village of Kapurdagarhl, 1 It f is engraved on a large shapeless mass of trap
rock, lying about So feet up the slope of the hill, with its western face looking downwards
towards the village of Shahbazgarhi/ 3 The edicts I to XI are on the east face
(edict VII being entered on the left at the top of the rock), and the edicts XIII and
XIV are on the west face. Edict XII is engraved on a separate boulder, which is now
enclosed within a wall •

M. (afterwards General) Court, of Maharaja Ranjit Singh's service, first notified
the existence of a Kharoshthi inscription near Shahbazgarhi in 1836 and gave a few
letters copied by himself* In 1838 Captain Burnes, being at Peshavar, sent an agent
to Shahbazgarhi, who returned with an imperfect paper impression. In the same year
Mr. C. Masson obtained through a young man a partial impression on calico. He then
proceeded to the spot himself and prepared fresh copies. 3 His zeal deserves much praise,
as at that time a journey through such an unpacified tract involved considerable
personal risk* Masson's materials were brought to Europe and examined by Norris,
who first read in them the word Devanaihpiyasa. With the help of this discovery, Dowson
ascertained that the portion of which a facsimile is given in JRAS, 8 (1846), 303, is
a duplicate of edict VII of the Girnar inscription. Norris further found that the front
of the rock contained the edicts I to XI, and traced on the back of it portions of
edict XIII, He also published die text of edict VII (id, p. 306 f.). In 1850 Wilson
contributed a tentative transcript of both faces of the Shahbazgarhi rock, accompanied
by plates drawn by Norris from Masson's copies (id., 12. 153 ff.). An independent
eye-copy of the Shahbazgarhi inscription was prepared by Cunningham {Inscriptions
of Asoka, p. 10)*

Senart's transcript in his Inscriptions de Piyadasi, vol. I, had still to be based on
the same imperfect materials. Pandit Bhagvanlal Indraji furnished transcripts of the
Shahbazgarhi and other versions of edict I (IA, 10. 107) and of edict VIII (J BBRAS,
IS- 284). After the return from a trip to India, Senart published the results of his
examination of edicts I to XI in situ (J A (8), 11. 521 ff,). The missing edict XII was
discovered on a separate boulder by Captain Deane and edited both by Senart
(id., p. 511 ff.) and by Buhler (EI, x. 16 ff.). The latter published the whole Shahbaz-
garhi version in ZDMG, 43. 128 ff., and a fresh transcript and a translation of it in
EI, 2. 447 ff., from estampages by Burgess. The only portions of which mechanical
copies have been made public so far are edict VII (ZDMG, vol. 43) and edict XII
(EI, 1. 16).

IV. The Mansehra Rock (Text, p. 7 1).

Like the Shahbazgarhi version this set of the fourteen edicts is written in the
Kharoshthi alphabet. Mansehra is the head-quarters of a tahsll in the Hazara district
of the North-West Frontier Province. The inscription is found to the north of the
village and is engraved on three boulders. Of these, the first bears edicts I to VIII,
the second edicts IX to XI on its north face and edict XII on its south face, and

1 Cunningham's Inscriptions ofAsaia 9 p. 8.

2 Id., p. 9. For a sketch-map of the locality see Cunningham's Arclu Reports^ vol. V, plate 3.

3 JRAS, 8, 393 ff. ' -

THE. ROCK-EDICTS xiii

the third edicts XIII and XIV. The two first inscribed stones were discovered by
Cunningham, 1 and the third in 1889 by a native subordinate of the Panjab Archseo-
logical Survey, 2 - - . !

Senart was the first to transcribe edict XII (J A (8), n (1888). 5 it ff.) and, from
insufficient materials, portions of edicts I to XI (id., 12. 319 ff.), Buhler edited the,
whole Mansehra version first in ZDMG (43. 273 ff., and 44. 702 ff.), and a second time
in EI (2. 447 ff.), from estampages by Burgess. J A (8), vol. 12 contains three plates
reproduced from Cunningham's casts of edicts I to XII. These are so indistinct that
they must be pronounced useless.

V. The Dhatjli Rock (Text, p. 84).

Dhauli is a village in the Khurda subdivision of the Purl district, Orissa, about
seven miles south of Bhuvanesvar. The inscribed rock near the village was discovered
in 1837 by Lieutenant Kittoe, who calls it f Aswastama \ 3 It * is situated on a rocky
eminence forming one of a cluster of hills, three in number, on the south bank of the
Dyah river/

f The hills before alluded to rise abruptly from the plains and occupy a. space of
about five furlongs by three; they have a singular appearance from their isolated
position, no other hills being nearer than eight or ten miles. They are apparently
volcanic, and composed of upheaved breccia with quartzose rock intermixed/

1 The Aswastama is situated on the northern face of the southernmost rock near
its summit; the rock has been hewn and polished for a space of fifteen feet long by ten
in height, and the inscription deeply cut thereon/

' Immediately above the inscription is a terrace sixteen feet by fourteen, on the
right side of which (as you face the inscription) is the fore half of an elephant, four feet
high, of superior workmanship ; the whole is hewn out of the solid rock/ *

While Prinsep was examining a lithograph of Kittoe's copies, he found that the
greater part of the Dhauli inscription was identical with the Girnar edicts (JASB, 7, 157).
He further ascertained that the Dhauli rock omits edicts XI to XIII of the Girnar
version, but compensates for them by two separate edicts (id*, p. 219). These two
he edited with a tentative translation (id, p. 438 ff.), adding Kittoe's lithograph of the
whole Dhauli inscription (id., plate 10). As may be seen on this plate, the inscription
is arranged in three columns. The middle column contains edicts I to VI, and the right
column edicts VII to X and XIV, 5 and below them, within a border of straight lines,
the second separate edict, while the first separate edict occupies the whole of
the left column.

Cunningham tt showed that it would be more correct to exchange the two desig-
nations ' first and second separate edict 1 : the separate edict engraved in continuation
of edict XIV ought to be called No. I, and the one engraved separately on the left
No. II. This order is confirmed by the Jaugada rock (No* VII, below) where Prinsep's
No. II is actually placed above No. I. But as all editors (besides Kern) have followed

1 JA (8), 11. 508. 3 ZDMG, 44. 705.

3 Can this name be due to a misreading of the word gajatame (see Text, p. 50), which
is engraved below the figure of an elephant on the north face of the Kalsi rock, and which might
have been originally engraved on the Dhauli rock too? See, however, Text, p. ga, n. 1.

4 JASB, 7 (1838). 435-7- For a sketch of the elephant see id., plate 35, and for a photograph
of it, the frontispiece of V. A. Smith's Early History of India.

6 The commencement of each fresh edict is. marked. by a short horizontal dash.
0 Inscriptions ofAsoka, pp* 16, ao.

xiv INTRODUCTION

■ ■ ' .

Prinsep's arrangement, a change of numbers would now lead to much confusion, and it
will be sufficient to keep in mind that the separate edict No. I was engraved after No. II.

The two separate edicts were re-edited and translated by Burnouf (Lotus, p. 671 ff.)
and, from Cunningham's copies, by Kern (JRAS, 1880. 379 ffi). Senart's edition of
them 1 was based on estampages by Burgess* The same applies to Buhlers editions
of the Dhauli version. He published the whole of it twice : once in German (ZDMG,
39. 489 ff., and 41. 1 ff.) and once in English (ASSI, 1. 1 14 ff.). His second edition is
accompanied by photo-Jithographs (plates 64-66),

-

VI, The Jaugada Rock (Text, p. 1 01).

A duplicate of the Dhauli edicts is engraved at Jangadla, a ruined fort in the
Berhampur taluka of the Ganjam district, Madras, about eighteen miles north-west of
Ganjam town, on the northern bank of the Rishikulya river.

The inscribed rock * is situated in what appears to have once been an extensive
but now deserted town, surrounded by the debris of a lofty wall/ ,

' The rock is part of a large mass of rock or rocks, rising to various heights, and
covering a large space of ground, I should say many thousand square yards.' 3

' The Jaugacla inscriptions are written on three different tablets on the vertical face
of the rock.'

''The first tablet contained the first five edicts, but about one-half has been utterly
lost by the peeling away of the rock/

'The second tablet comprised the next five edicts, namely, 6 to 10, to which was
added the 14th or closing edict of the other versions* About one-third of this tablet
has been lost by the peeling away of the rock/

' The third tablet contained the two separate or additional edicts which are found
at Dhauli/

1 These two additional edicts are enclosed in a frame which separates them from
the collected series of Asokas edicts/ -

* The separation of these two edicts is more distinctly marked by the accompani-
ment of the svastika symbol at each of the upper corners of the upper inscription, and of
the letter m at the upper corners of the lower inscription/ 3

'Copies of the inscriptions were taken in 1850 by the present Sir. Walter Elliot,
who was perfectly aware that they contained only another version of ASokas edicts,
which had already been found at Shahbazgarhl, Girnar, and Dhauli/ 4

Thanks to orders of the Government of Madras, the rock is now protected by an
iron roof and railing. •

The two separate edicts of Jaugada were edited with those of Dhauli by
Profe sor Kern. The first purely mechanical estampages of the rock were prepared by
Burgess. On these Senart's edition of the two separate edicts was based. 6 Biihler
published edicts I to X and XIV from a photograph by Mr. Minchin (ZDMG, vols. 37

and 40) and the two separate edicts from Burgess's estampages (id., 41. 1 ff.). His

■

1 Inscriptions de Piyadasi, 3. 105 ff., and IA, 19. 8a ff.
3 Mr. W. F* Grahame in IA, 1 (1873). 319. ' '

3 Cunningham's Inscriptions ofAsoka, p. 19 £ In JPASB, 17. 333 f., Harit Krishna Deb very
ingeniously explains the svastika symbol as a monogram consisting of two Brahnri & 9 s f and the m as
the final letter of the sacred syllable dm,

* Cunningham, op. cit, p. 18. For further attempts to copy the Jaugada inscriptions I may
refer to the same page, and to R* SewelFs Lists of Antiquities^ vol- I, p. 4-

6 For references see above, under Dhauli. d

THE ROCK-EDICTS xv

second edition of the whole Jaugada version (ASSI, I. ii4ffp) is accompanied by
photo-lithographs (plates' 67-69).

VIL The Bombay-Sopara Fragment (Text, p. 118).

Sopara is an ancient town in the Bassein taliika of the Thana district, Bombay.
There Pandit Bhagvanlal Indraji discovered in 1882 a broken block of basalt bearing
about one-third of the eighth rock-edict of ASoka. The existing fragment suggests
that a complete set of his edicts must have been engraved near Sopara.

' The stone was found near the Bhatela pond to the east of the town close to the
old landing-place/ 1

The Pandit published a tracing and transcript of the fragment, along with the text
of five other versions of edict VIII. The original stone is now preserved in the
Museum of the Bombay Asiatic Society,

SECOND PART: THE PILLAR-EDICTS

This term is meant to comprise the ASoka inscriptions on the Delhi-Topra pillar
and on the five other pillars which bear six of the seven edicts inscribed on it. The
minor pillar-inscriptions will be treated separately in the third part- The * Queen's
edict 9 and the * KauSarnbi edict however, are included in the second part, _ because
they are inscribed on the Allahabad-Kosam column which bears also six of the chief
pillar-edicts.

L Tim Delhi-Topra Pillar (Text, p. 119)*

r 1

This famous monument ' is a single shaft of pale pinkish sandstone, 42 feet 7 inches
in length, of which the upper portion, .35 feet in length, has received a very high polish,
while the remainder is left quite rough.' 3 It used to be known by the names of ' Bhima-
sena's pillar [ Golden pillar ', 1 Firoz Shah's pillar \ and ' Delhi-Siwalik pillar \ Shams-i
Siraj, a historian of Firoz Shah (a.ix 1351-88), informs us that it stood originally 'in
the village of Tobra, in the district of Salaura and Khizrabad, in the hills 3 that Sultan
Firoz had it carried to Delhi ; and that he erected it again on the top of his palace at
Flrozabad. From Tobra near Khizrabad, which was ninety kd$ from Delhi, the column
was carried on a truck with forty-two wheels to the bank of the Jamna, whence it
was floated down the river to Firozabad (Delhi) on a number of large boats.

Cunningham {Arch. Reports, 14. 78 f.) identified the village of Tobra, where the
pillar stood originally, with the present Topra, on the direct line between Ambala and
Sirsava, eighteen miles to the south of Sadhora, and twenty-two miles to the south-west
of Khizrabad. The pillar is standing to the present day on the roof of the three-storied
citadel [kotla) of Firoz Shah outside the 'Delhi Gate' to the south-east of modern
Delhi. 4 An elevation of the building, with the pillar on the top of it, was published in
1788 in the first volume of the Astatic Researches, p. 379, and a sketch of it in 1803 in
vol. 7, p. 175, plate 4.

1 JBBRAS, 15- 282. 2 Cunningham's Inscriptions ofAsoka, p. 35,

a Elliot-Dowson's History of India, 3. 35°*

4 See a note by Lieutenant Kittoe, JASB, 6* 796 f., and the map facing p. 185 of Baedeker's
Indien*

* . *

xvi - r INTRODUCTION

.The Delhi-Topra pillar bears seven edicts of ASoka, of which the last and longest
is unique, while other specimens of the first six edicts have been discovered elsewhere.
The first six edicts and the eleven first lines of the seventh edict are arranged in four
columns on the north, west, south, and east faces of the pillar j the eleven remaining
lines of the seventh edict run all round the pillar.

Besides the ASoka edicts and. several minor records of pilgrims and travellers, 1 the
pillar bears three short inscriptions of the Chahamana Visaladeva of Sakamban, son of
Annalladeva (EI, 9. 67, n. 5), dated a.d. 1164, which have been edited last by Kielhorn
from Fleet's impressions (I A, 19, 215 ff.).

The Delhi-Topra pillar-inscription is the first record of ASoka that was read and
translated in 1837 by Prinsep (JASB, 6. 566 ff,). Facsimiles of this inscription had
been in the possession of the Asiatic Society of Bengal 4 since its very foundation, with-
out any successful attempt having been made to decipher them * (id., p. 566).

' On searching the Society's portfolio ' Prinsep ' found the five original manuscript
plates of Captain Hoare, whence the engravings published in the Researches 2 seem to
have been copied/

1 1 found also two much larger drawings of the first and last inscription of the
series, apparently of the actual dimensions. — These I suppose to have been the
originals presented to Sir William Jones by Colonel Polier, and therefore of themselves
venerable for their antiquity ! * (id,, p. 567). 3

The ingenious manner in which Prinsep succeeded in deciphering the ancient
Brahmi alphabet deserves to be recorded here in his own words :

'In laying open a discovery of this nature, some little explanation is generally
expected of the means by which it has been attained. Like most other inventions,
when once found it appears extremely simple ; and, as in most others, accident, rather
than study, has had the merit of solving the enigma which has so long baffled the
learned/

1 While arranging . and lithographing the numerous scraps of facsimiles for
Plate XXVII, 4 I was struck at their all terminating with the same two letters, ^R.
Coupling this circumstance with their extreme brevity and insulated position, which
proved that they could not be fragments of a continuous text, it immediately occurred
[to me] that they must record either obituary notices, or more probably the offerings and
presents of votaries, as is shown to be the present custom in the Buddhist temples of
Aya; where numerous dhvajas or flag-staffs, images, and small chatty as are crowded
within the enclosure, surrounding the chief cupola, each bearing the name of the donor.
The next point noted was the frequent occurrence of the letter ^, already set down
incontestably as , s, before the final word : — now this I had learnt from the Saurashtra
coins, deciphered only a day or two before, to be one sign of the genitive case singular,
being the ssa of the Pali, or sya of the Sanskrit. " Of so and so the gift must then
be the form of each brief sentence ; and the vowel a and Anusvara led to the speedy
recognition of the word ddnam (gift) , teaching me the very two letters, d and most
different from known forms, and which had foiled me most in my former attempts.

-

Since 1834. also my acquaintance with ancient alphabets had become so familiar that
most of the remaining letters in the present examples could be named at once on
re-inspection. In the course of a few minutes I thus became possessed of the whole

r

1 See Cunningham's Arch* Reports^ 1. 167, and 5. 143 f.

2 See Asiatic Researches^ vol. 7, plates 6-10. 3 Cf. Asiatic Researches^ 1. 379.

* f Inscriptions from Sanchee, taken in facsimile on paper by Capt. E. Smith, Engineers/ w

THE PILLAR-EDIGTS

xvii

alphabet, which I tested by applying it to the inscription on the Delhi column*
(id, p< 460 £).

The first four edicts were examined by Burnouf in his Loins, and the fourth and
sixth by Kern in his Jaartelling. Senart's edition and translation of the Delhi-Topra
pillar-edicts in his Inscriptions de Piyadasi (2. 1 ff.) were based on Cunningham's eye-
copies. In- 1884 Fleet issued excellent photo-lithographs, to which BUhler added
transcripts in the Nagarl character (I A, 13. 306 ff.), and which were utilized in
Sir George Grierson's English translation of Senarts French article (I A, vols, 17 and 18).
Finally Buhler edited and translated the seven pillar-edicts twice, in German (ZDMG,
vols* 45 and 46) and in English (EI, 2. 245 ff.).

■

II. The Delhi-Mirath Pillar (Text, p. 137).

This pillar now stands on the so-called * Ridge ' to the north-west of modern Delhi. 1
Like the Delhi-Topra pillar, it was carried to Delhi by Firdz Shah. Shams-i-Siraj tells
us that it stood before in the vicinity of Blirath, now ,a town and the head-quarters of
a district of the United Provinces, and that Firoz Shah re-erected it at Delhi on a hill
in the Kushk-i-Shikar or * Hunting- Palace V which is known to have been situated on
the Ridge. 3

The pillar bears, besides some modern scribblings, 4 a more or less damaged version
of the first five edicts of the Delhi-Topra pillar. A lithograph of its inscription was
published by Prinsep in JASB, vol. 6 (1837), plate 42, from impressions forwarded by
Major P. L. Pew, who added the following particulars :

* This very ancient Hindu pillar was dug out of some ruins near a well, and was
probably destroyed by the blowing up of a powder magazine which I understand once
existed near the spot It consists of five pieces/

( The pillar is sandstone, and to its perishable nature is to be attributed the imper-
fect state of the inscriptions 5 (id, p. 795),

Padre Tieflfen thaler, who visited Delhi towards the middle of the eighteenth
century, already saw the same five pieces lying - on the top of the Ridge, and also
ascribed the destruction of the pillar to gunpowder. 5

' There the five pieces remained undisturbed for upwards of a century, when the
inscribed portion was ' sawn off 6 and ' sent down to Calcutta to the Museum of the
Asiatic Society- Within the last few years this piece has been returned to Delhi, and
the pillar has again been set up in its old position/ 7

I A, vol- 19 contains a facsimile of the Delhi-Mlra*h pillar-edicts by Fleet with
transcripts by Buhler (p. 122 ff.), who reprinted the text twice, in ZDMG (vols, 45 and
46) and in EI (2, 245 ff.).

A fragment bearing portions of the two last lines of the sixth edict was offered to
the British Museum in 1913. Its dimensions render it very probable that it belonged
originally to the Delhi-Mirath pillar.

1 The position of the pillar is marked on plate 35 (facing p. 13a) of Cunningham's Arch.
Reports, vol. I. See also the map facing p. 185 of Baedeker's Indien.

3 EUiot-Dowson's History of India, 3. 353. z Cunningham's Arch. Reports^ 1. 168,

4 Id,, 5. 144* 5 Cunningham's Inscriptions ofAsoha, p. 37.

6 Cunningham's Arch. Reports, x. 167. 7 Cunningham's Inscriptions of Asoka, p. 37.

ici3

c

xviii INTRODUCTION

i-

III and IV. The Lauriya-Araraj and Lauriya-Nandangarh Pillars

(Text, pp. 141 and 145).

The inscriptions on these two pillars were already known to Prinsep when he
edited the Delhi-Topra pillar-edicts in 1837 (JASB, 6. 566ff.). Both pillars bear the first
six edicts, the first four on the east face and the last two on the west face. Mr, B* H*
Hodgson had called them the Radhia and Mathiah pillars- 1 Cunningham ascer-
tained that the villages of Radhia and Mathiah are 2§ and three miles distant from
them, and proposed to call them the Lauriya-Araraj and Lauriya- Navandgarh pillars. 3
His reasons were the following : Each of the two pillars stands near a village named
Lauriya, the former of which is in the Champaran district, North Bihar, twenty
miles NW. of Kesariya, while the second is fifteen miles NNW. of Betiya in the same-
district Both names are derived from the pillars themselves, which were mistaken
by the people for lingas (Hindi laura). To distinguish the two different villages
of Lauriya, Cunningham combined with the former Araraj, the name of a neighbouring
temple of £iva, and with the second Navandgarh, the name of a ruined fort in its
vicinity. . V. A. Smith (JRAS, 1902. 153, note) added that 'Navandgarh' is a mistake
for 6 Handangarh, \

The Lauriya-Araraj pillar f is a single block of polished sandstone, 36! feet in
height above the ground.' 3 According to V, A- Smith it was originally surmounted
by a figure of Gariuja. 4

The Lauriya-Nandangafh pillar ' is formed of a single block of polished sandstone,
32 feet g| inches in height.'

'The capital, which is 6 feet 10 inches in height, is bell-shaped, with a circular
abacus supporting the statue of a lion facing the north. The abacus is ornamented
with a row of Brahmani geese pecking their food/ 6

Besides the A£oka edicts, the pillar bears a record of the emperor Aurangzib
and a few modern scribblings. It is now worshipped as a symbol of Siva, and its
erection is ascribed to the Pandava Bhlma. 6

*

Biihler edited the inscriptions of the Lauriya-Araraj and Lauriya-Nandangarh
pillars twice, in ZDMG (vols. 45 and 46) and in EI (2. 245 ff.). His second article was
accompanied by photo-lithographs of Mr. Garrick's impressions.

V. The Rampurva Pillar (Text, p. 151}-

Another copy of the first six edicts is engraved on a lion-pillar of polished sand-
stone, which was discovered by Mr. Carlleyle at Rampurva in the Champaran district,
32I miles north of Betiya. 7 The relative positions of Lauriya-Araraj, Lauriya-Nandan-
garh, and Rampurva are shown on V. A. Smith's sketch map in JRAS, 1902. 162, and
on plate I of Cunningham's Arch. Reports, vol 16.

1 See JASB, 3 (1834). 481 ff., where a drawing of the Mathiah pillar and a lithograph of
its inscription are given (plates 37 and 29). The first lithograph of the Radhia pillar appeared
in vol 4 (1835), p, 124, plate 7,

3 InscripHom of Asoka, p. 39 ff. 3 Id., p. 40.

4 Asoka, sec. ed, 9 p. 147* and ZDMG, 65. 327.

5 Cunningham's Arch. Reports^ 1. 7 a f. For pictures of the pillar see id., plates 23 and 25;
vol. 16, plate 27 ; the frontispiece of V. A. Smith's Asoka, sec. ed. ; and plate 3 of his History *
of Fine Art in India and Ceylon,

6 Cunningham's Inscriptions of Asoka, p. 41. 7 Cunningham's Arch. Reports, as. 51,

THE PILLAR-EDICTS x i x

* The pillar has fallen down, and is now lying partly in water. 1 The upper part
of the lion is gone, but the lower part of the animal, with the bell capital and
circular abacus with the well-known geese and conventional flowers, is still in very fair
condition, The capital was fixed to the shaft by a massive copper bolt/ 3

Mr, Garrick prepared impressions of that side of the pillar which could then be
reached. Buhler's transcripts of them (ZDMG, vols, 45 and 46; EI 9 2. 245 ff., with
photo-lithograph) show that it contained portions of the first four edicts.

To Sir John Marshall we are indebted for complete impressions of the six edicts
and for the discovery of the missing lion-capital. 3 The length of the shaft was found to
be 44 feet gf inches, of which 8 feet 9 inches are left rough-dressed, having originally
been buried in the ground. As on the two Lauriya pillars, the inscription is divided into
two columns on opposite faces of the pillar.

The pillar has now been removed some 200 yards from its former position and lies
horizontally on a small mound. To protect the inscription from the weather, a small
brick shed has been erected over the centre of the pillar. 4

VI. The Allahabad-Kosam Pillar (Text, p. 155).

This pillar now stands inside the fort at Allahabad. It ' is a single shaft of
polished sandstone 35 feet in length/ 5 1 Its total length, including the base, is
forty-two feet seven inches/* 1

Habent sua fata columnae! The history of the Allahabad pillar is as chequered
and curious as that of the two Delhi pillars- On examination it is found to contain
on it four strata of literary records ;

(1) The original inscriptions of A£oka, viz, :

(a) the first six edicts of the Delhi-Topra pillar ; ,
{$) the so-called 1 Queen's edict * (to the right of 2) ;
(c) the so-called ' KauSambi edict * (above 6).

(2) An inscription of the Maharajadhiraja Samudragupta (below 1).

(3) An interlineation in Nagarl characters.

H

(4) An inscription of the emperor Jahanglr,

A sketch of the pillar by Captain James Hoare and a rough copy of
portions of its inscriptions appeared in 1801 in the Asiatic Researches \ vol. 7,
plates 13 and 14. In 1834 Lieutenant T. S. Burt published, at Prinsep's request,
drawings of the pillar (JASB, vol 3, plate 3), which was then lying on the
ground, having been taken down by Colonel Kyd in 1804. 7 'The common legend
of the natives *, he says, c states the pillar to be the gada or staff of Bhimasena*
(p. 105). Prinsep added a lithograph of Burt's copies of the A£oka inscriptions and
a classified table of letters (plates 4 and 5), Although yet unable to read the alphabet,
he very shrewdly guessed the actual value of post-consonantal a s e, and Anusvara,

1 See Cunningham's ArcJu Reports, vol. sa, plate 7.

2 Id., vol, 16, preface, p. viii. See also plate a8. 3 JRAS, 1908. 1086, and plate I, fig. 1.
4 See Annual Report of the Arch* Survey of India, Eastern Circle^ for 1913-1913, p. 36.

6 Cunningham's Inscriptions ofAsoka, p. 37, 6 Lieutenant Burt in JASB, 3. 105.

7 See Lieutenant Kittoe's note in JASB, 4. 137.

c 2

xx INTRODUCTION

Six months later he recognised the consonants % v % s (p. 485), and three years after he
deciphered the six ASoka edicts, together with those of the Delhi-Topra pillar. 1

1 The capital of the column was no doubt of the usual bell-shape of ASoka's other
pillars, but of this there is now no trace- The circular abacus, however, still remains,
with its graceful scroll of alternate lotus and honeysuckle, resting on a beaded astragalus-
of Greek origin, This was once surmounted by the statue of a lion ; 3 but the lion must
have disappeared many centuries ago, as when the pillar was re-erected by Jahanglr in
a.d. 1605, it was crowned by a globe, surmounted by a cone, as described and sketched
by Padre Tieffenthaler in the middle of the next century/ 3

In 1838 the pillar was set up again by Captain Edward Smith and provided with
a newly designed lion which, according to Cunningham {Arch. Reports, 1. 300), looks 1 not
unlike a stuffed poodle stuck on the top of an inverted flower pot/ ,

As regards the set of six edicts (i f a), ' the present- confused appearance of it is due
chiefly to the later inscriptions [3] that have been engraved between the original lines of
writing. The most serious damage that has been done to it is due to seven entire lines
and the greater part of the eighth, line 1 6, having been entirely destroyed to make room
for a circular inscription of Jahanglr [4]/* I A, vol. 13 contains a facsimile of the six
edicts by Fleet and a Nagarr transcript by Buhler (p. 306 ff.), who reprinted the text
twice, in ZDMG (vols. 45 and 46) and in EI (2, 245 ff.).

The Queen's edict (1, b) was already transcribed and translated by Prinsep, 5 while
the Kaufiambl edict (i f c) was first noticed by Cunningham. 6 Both were edited by
Senart 7 and, with Fleet's facsimiles, by Buhler (IA, 19. 122 ff.). The KauSambi edict
was re-edited by A.-3VL Boyer. 8

The KauSambI edict is addressed to the Mahamatras at KosambI {Kcmsambi in
Sanskrit)- Cunningham concluded from this that the Allahabad pillar must have been
originally erected by A£oka at KausambI, 9 which is the modern Kosam on the left bank
of the Jamna, about twenty-eight miles west by south from Allahabad. 10 He further
suggested that the removal of the pillar from Kosam to Allahabad was perhaps due to
Firoz Shah, who is known to have transported the Topra and Mlrath pillars to Delhi.
But, while Delhi was the capital of Firoz Shah, Allahabad was founded, or rather
refounded, two centuries after him by Akbar. 11 This ruler may have removed from
Kosam the Allahabad pillar, on which inscriptions of his favourite Birbal 12 and of his son
Jahangir are engraved. In this case the pillar would have been still standing at Kosam
when the inscription of Samudragupta (2) was incised on it. This record was last
edited by Fleet in his Gupta Inscriptions, No. 1 ; it refers to ' this lofty pillar * {ayamt
uchchhritah stambhah, 1. 30).

1 JASB, 6 (1837). 566 ff. See also id., p. 965 f. . 2 Cf. JASB, 4. 137.

3 Cunningham's Inscriptions of Asoka, p. 37. For Captain Hoare's sketch of the pillar see
Asiatic Researches , vol. 7, plate 13. *

4 Fleet in IA, 13. 305.

5 JASB, 6, 568 £ and 966 f., with a lithograph on plate 56, fig. 1. See also id., vol. 3,
plate 4, bottom.

6 Inscriptions of Asoka % p. 38. 7 Inscriptions de Piyadasi, 2. 99 ff,, and IA, 18, 308 f.
8 J A (xo) a 10. 130 ff. and 141, 9 Inscriptions of Asoka, p. 39.

10 See Fleet's Gupta Inscriptions, p. % ; also Cunningham's Ancient Geography of India,
p. 391 ff , and EI, 11. 91 and 141.

n , Cunningham's Arch. Reports, 1, 398. For coins struck by Akbar at Allahabad see the
British Museum Catalogue of Moghul Coins, pp. 48 and 53, Whitehead's Catalogue of Coins in the
Punjab Mnseum,vo\ t II, Introduction, p. xlix, and the Catalogues by Wright {1908) and Brown (1930).

13 Cunningham's Inscriptions ofAsoka, p. 39,

■

THE PILLAR-EDICTS

xxi

The Nagari interlineation (3) of the Allahabad-Kosam pillar * is merely a series of
unconnected scribblings of various dates, cut in most likely by the attendants on the
pillar as a pretext for exacting a few rupees from visitors/ 1

Jahangxr's inscription (4) records the names of his ancestors and is dated in

A- H- IOI4 Or A.D. I605. 2 ,

+

THIRD PART: MINOR PILLAR-INSCRIPTIONS

I. The Samchi Pillar (Text, p. 160).

Samchi 3 is an ancient site in the Bhopal State, Central India, 5! miles from
Bhilsa and about § mile from the Sanchi railway station. The ASoka pillar * is only .
a fragment of a large polished shaft ; but near it there still lies a beautiful broken
capital crowned by four lions, which, no doubt, once surmounted it/ 4 It is now lying
in the jungle f but apparently it stood originally near the south gate of the great
Samchi Stiipa. 6

The beginning of the inscription on the pillar is lost, and the first preserved line is
badly damaged. A facsimile was published by Burgess, in EI, 2. 369. The record was
edited and translated by Btthler (id., p. 366 f.) and by Boyer (I A (io), 10, 123 if. and
141), and re-examined by myself (JRAS, 1911. 167 ff., and 1912, 1055 £).

II. The Sarnath Pillar (Text, p. 161).

Sarnath, about 3f- miles to the. north of Benares, is believed to be the site of one
of the most memorable events in the career of the Buddha : it adjoins the Migadaya
(i. e, 4 deer-park ') at Isipatana in which he preached his first sermon. 6 Here Mr. F. O.
Oertel discovered a broken pillar of polished sandstone which bears an edict of Asoka, 7
He found also the former capital of the column, which ' is surmounted by four magni-
ficent lions standing back to back, and in their middle was a large stone wheel, the
sacred dharmachakra symbol of which only fragments remain. * The lions stand on
a drum with four animal figures carved on it, viz. a Hon/ an elephant, a bull, and a
horse, placed between four wheels. The upper part of the capital is supported by an
elegantly shaped Persepolitan bell-shaped member/

In the opinion of a competent judge 1 it would be difficult to find in any country
an example of ancient animal sculpture superior or even equal to this beautiful work
of art, which successfully combines realistic modelling with ideal dignity, and is finished
in every detail -with perfect accuracy.' 8

The Chinese traveller, Hiuen Tsiang, saw on the site of the Migadaya a stone pillar
which stood in front of a Stiipa built by Asokaraja, and which was about 70 feet high. 9

1 Prinsep in JASB, 6. 967, Cf. Cunningham's Inscriptions of Asoka* p. 38 f.

2 See Lieutenant Burt in JASB, 3, 108, and Prinsep's foot-note.

3 Mr. D. R. Bhandarkar informed me that this, and not Sanchi, is the actual pronunciation
of the name.

4 Cunningham's Inscriptions of Asoka i p. 43.

6 See EI, 3. 366, n. a^and JRAS, 190a. 30. ^

6 Cunningham's Arch* Reports^ 1. 107 ; SBE, 11. 146, and 13. 90 ; Buddhist Birth Stories,
1. Ill f.

7 Arch* Survey of India* Annual Report^ 1904-5, p, 6S

8 V. A. Smith's History of Fine Art in India and Ceylon^ p. 60. For photographs of the
capital see id,, plate 13, and Oertel's article, plate 30. 3 Beat's BRWW, 3. 46.

xxii INTRODUCTION

As Oertel (op* cit, p, 69) has calculated the actual height of the Sarnath pillar at about
37 feet above ground, Hiuen Tsiang seems to .have overestimated its height, unless he
refers to a different pillar.

Unfortunately the three top lines of the inscription are broken away, and the fourth
line is badly damaged- But Oertel succeeded in recovering three inscribed fragments
which, as Professor Vogel has proved, contain the two first aksharas of each of lines
1-3, and the end of lines 3 and 4 (EI, 8. 166 £). The remainder of the inscription was
found in situ* underground, and is in a state of nearly perfect preservation.

The stump of the pillar bears also two short records of a later date : an inscription
of king A6vagh6slia which is engraved in continuation of the last line of the A£oka
edict, and a Buddhist inscription in early Gupta characters above the ASvaghosha
epigraph. These three records were first published, with collotypes, by Vogel in
EI, 8. 166 ff M and the Aioka edict was re-edited by Boyer (J A (10), 10. 119 ff.), Senart
(CR, 1907. 25 ff.), and Venis (JPASB, 3, iff.). See also my remarks in JRAS, 191 2.
1053 ff.

1

, III. The Rummindei Pillar (Text, p. 164),

+

In December 1896 Dr. Fuhrer found a pillar bearing an inscription of A3oka about
thirteen miles south-east of the Nigall Sagar pillar (below, No. IV) in the Nepalese
TaraT. The pillar stands near the shrine of Rummindei, about a mile to the north of
the village of Parariya, which is about two miles north of Bhagvanpur,, the head-quarters
of the Nepalese tahsil of that name, and about five miles to the north-east of Dulha in
the British district of Bast!. 1

The new ASoka pillar is a mere stump, but still in situ and surrounded by a brick
railing. * It is of hard sandstone of the usual yellowish colour, and rises to a height of
21 feet or so/ 2 The inscription on it was edited, with facsimile, by Biihler in 1898^ and
records that Asoka visited the spot and erected the pillar 1 because the Buddha Sakya-
muni was born here \ and that the king exempted the village of Iiiimmini from taxes.

Both Lummini and the modern name Rummindei must be identical with the
Lumbini grove, the traditional site of the Buddha's birth * This identification is
confirmed by Hiuen Tsiang, who mentions a pillar set up by Asokaraja in the Lumbini
garden, and near the pillar the 'river of oil V which is now called Tilar-nadT, i,e. appar-
ently ' the telf s or oilman's river \ G He further states that the pillar bore on the top
the figure of a horse, and that it had been struck by lightning and broken off in the
middle. This agrees with Mukherji's description of the Rummindei pillar (p. 34). He
tells us that * its upper portion is gone, and of what remains the top is split into two
halves, the line of fissure coming down to near the middle height The capital was of
the usual bell-shaped * form, of which the base, broken into two halves, exists .....
The stone horse, which crowned the capital, is gone with the upper portion of the shaft 1 ;

1 See V. A, Smith in IA, 34, i s and cf. plates 18 and 19 of Babu P. C. Mukherji's Antiquities
in the Tarai (Calcutta, 1901).

2 Op. cit., p, 34. For a drawing of the pillar see id., plate 20, fig. 3, and for photographs
of it, the plate facing p. 37 of Fuhrer's Monograph on Buddha Sakyammtfs Birth-place (Allahabad,
1897} and the plate facing p. 148 of V. A. Smith's Early History of India.

a EI, 5. 1 ff. For subsequent articles on the Rummindei inscription see IA, 43$ 17,
4 See the Introduction to the Jataka> vol. I, pp. 53 and 54. For other forms of the word
Lumbini see IA, 43. 38.

6 Seal's BRWW, a. 24 £ *
0 See V. A. Smith's preface to Jlukherji's Antiquities^ p. 6,

MINOR PILLAR-INSCRIPTIONS xxiii

but it seems to be alluded to in the inscription itself. 'Finally, the temple of Rummindel
contains an ancient sculpture which represents the nativity of the Buddha (op. cit.,
plate 24, a). This is an additional piece of evidence in favour of the identity of the
locality with the Lwnbiiii-vana %

IV. The Nigali Sagar Pillar (Text, p. 165)-

In March 1895 another A£oka pillar, of polished sandstone was discovered by
Fuhrer in the Nepalese TaraT on the western bank of a large tank called Kigali Sagar,
about a mile south of Nigliva. This village lies about thirteen miles north-west of
Rummindel and belongs to the Nepalese tahsil of Tauliva (about seven miles north-
west of Piprava in the British district of Basti). 1

The pillar is, now called Nigall or ' the smoking-pipe 3 of Bhlmasena. 2 It is not in
situ, and only two broken portions of it are preserved. The upper piece is about
14 feet 9§ inches long and bears a few mediaeval drawings and scribblings. The lower
portion is about 10 feet long and bears an inscription of ASoka in four lines; some
letters at the beginning of the two last lines are broken away. 3

The inscription was first edited by Buhler in VOJ, 9. 175 ff.', and again, with
facsimile, in EI, 5, 1 if. It records that ASoka ' enlarged the Stupa of the BndcLha
Konakamana to the double (of its original size) \ and that later on he visited the spot
in person and erected the pillar. :

Hiuen Tsiang seems to mention the Nigall Sagar pillar. 4 He states that it stood
in front of a Stfipa containing relics of Kanakamum Buddha, that it was surmounted by
a lion, was about 20 feet high (which is less than the length of the two preserved pieces
combined), bore an inscription, and had been erected by Asokaraja, The Stupa
referred to by Hiuen Tsiang cannot be traced near the spot where the two portions of
the pillar have been found.?

FOURTH PART: MINOR ROCK-INSCRIPTIONS

I, The Rupnath Rock-Inscription (Text, p. 166).

Rupnath is an out-of-the-way place of pilgrimage in the Central Provinces, fourteen
miles west of Sleemanabad railway station 6 on the line from Jabalpur to Katni.

1 The- Rupnath rock is a single flinty block of dark-red sandstone lying at the foot of
the Kaimur range of hills, just below the fertile plateau of Bahuriband. 7 Here a small
* stream breaks over the crest of the Kaimur range, and, after three low falls, forms
a deep secluded pool at the foot of the scarp. Each of these pools is considered holy,
the uppermost being named after Rama, the next after Lakshmana, and the lowest

1 For the relative positions of Nigliva and Rummindel see plate 1 of Mukherji's Antiquities
in the Tarau

2 Id., p, 30, and Fuhrer's Mmiograpl^ p. 33.

3 For photographs of ' the pillar see plates 3, 4, 5 of Fiihrer's Monograph, and for a drawing
of it, Mukherji's Antiquities^ plate 16, fig. 1. * q

** Seal's BRWW, 3. 19. .

5 See V. A. Smith's preface to Mukherji's Antiquities, p. 3 f.
0 See V- A. Smith's Asoka, sea ed., p. 133, n. 1.

7 A small town thirty-two miles to the north of Jabalpur ; see Cunningham's Arch. Reports^
9- 39-

xxiv

INTRODUCTION

after Sita, The spot, however, is best known by the name of Rupnath, from a lingo, of
6iva which is placed in a narrow cleft of the rocks on the right/ 1

* The detached boulder, upon which the edict of Asoka is inscribed, lies just above
the west margin of the lower pool under a great tree, the inscription being upon its flat
top and near one edge. The rock is one of many that have fallen at some time or
another from the cliffs above, and it is possible that it has fallen since the inscription was
cut upon it/ 2

' The edict of ASoka is inscribed on the upper surface of the rock, which has been
worn quite smooth by people sitting upon it for hundreds of years at the annual fairs.
It is now of a very dark - dirty-red colour, and the inscription might easily escape
observation. The lines follow the undulations of the rock, and are neither straight nor
parallel with each other. The inscription is 4| feet long and 1 foot broad, and consists
of six lines, of which the last has only five letters; 3

The Rupnath edict was copied in 187 1-2 by Cunningham [Arch. Reports, 7. 59)
and published with a facsimile in 1877 by Buhler (I A, 6, 149 ff.), who re-edited it twice
afterwards- 4 Senart's treatment of it is included in his Inscriptions de Piyadasi (2. 165 ff.)
and in Sir George Griersons translation (I A, 20. 1 54 fF.) . Fresh impressions of the
inscription were prepared by the late Dr. Bloch. 5

■ *

II. The Sahasram Rock- Inscription {Text, p. 169).

Sahasram is a town and the head-quarters of a subdivision in the Shahabad
district, South Bihar. f About two miles to the east of the town rises one of the last spurs
of the Kaimur range of hills called Chandan-Rr, after a Muhammadan saint, who took
up his abode on the top of the hill.' 0

The edict of ASoka ' is found in an artificial cave a short distance below, which is
generally known as the Chiraghdan or 1 lamp * of the saint. The roof of the cave
is formed by a large projecting mass of rock that has most effectually preserved the
greater part of the inscription, which is in excellent order, except in three or four places
where the rock has peeled off. The entrance, which is only 4 feet high, is to the west
between two built walls- By making an opening in one of these walls, my assistant,
Mr. Beglar, obtained a good photograph of the inscripdon.' 7

The Sahasram edict was published three times by Buhler and twice by Senart along
with the Rupnath one (No. I, above). In editing it the third time (I A, 22. 299), Buhler
noted that Beglar's photograph still shows a number of letters which have since
disappeared owing to the disintegration of the rock, and which are already missing
in Fleets facsimile (loc. cit). To the kindness of Sir John Marshall I owe a copy
of this valuable photograph, which I have utilized for my transcript of the text.

III. The Bairat Rock-Inscription (Text, p. 171).

A much damaged version of the Rupnath-Sahasram edict was discovered in
1 87 1-2 by Mr. Carlleyle about a mile to the north-east of Bairat, the head-quarters

1 Cunningham's Inscriptions of Asoka, p. 31.

2 Mr. Cousens in Progress Report, ASWI, 1903-4, p. 35.

3 Cunningham's Inscriptions of Asoka, p. %%.

4 IA, 7. 141 ff., and, with Fleet's facsimile, id., 33. 399 ff.

5 Annual Report, AS, Eastern Circle, 1907-8, p. 19.

0 Cunningham's Arch, Reports, 11. 13a f. 7 Cunningham's Inscriptions of Asoka , p, 20 £

MINOR ROCK-INSCRIPTIONS xxv

of a tahsil in the Jaipur State, Rajputana, about forty-two miles north-by-north-east
of Jaipur City.

c This edict is engraved on a block lying separately, but immediately below the hill

locally known as Bhtm-kl-dtt iigri It is inscribed on the eastern face and near the

lower end of the rock/ 1

The inscribed block f is 17 feet in height by 24 feet in length from east to west,
and 15 feet in thickness from north to south.' 3

The inscription was edited by Buhler and Senart along with the Rupnath and
Sahasram ones (Nos, I and II, above). No facsimile of it has yet been published
except Cunningham's eye-copy in his Inscriptions of Asoka, plate 14, No. x..

IV. The Calcutta-Bairat Rock-Inscription (Text, p. 172).

The block which bears this very interesting and valuable record is now preserved
in Calcutta by the Asiatic Society of Bengal It was discovered in 1 840 by Captain Burt
' upon a hill lying adjacent to' JBairat, the town .near which some years later Carlleyle
found the preceding inscription (No. Ill)- Burt reported that he found the inscription
* on a hard, grey granite block, irregularly shaped, and measuring about two feet in two
of its dimensions, and a foot and a half in the third' (JASB, 9. 616). His copy of the
inscription was lithographed by Captain Kittoe, and transcribed and translated by the
same 1 with the aid of the learned Pandit Kamala K&nta' (id, p. 617 and plate).

Burt's copy formed the basis of the editions of Burnouf (Lotus, p, 710 ff.), Kern
(Jaartelling, p. 32 ff.), and Wilson f (J R AS, 16. 357 ff, with lithograph). Senart edited
the record in his Inscriptzotis de Piyadasi, 2. 197 ff M and published a revised edition of it,
from an estampage by Burgess, in I A, 20. 165 ff A photograph of Burgess' estampage
appeared in J A (8), 9. 498.

As Burt had stated that Bairat was six kos distant from f Bhabra' (JASB, 9. 616),
the inscription has been styled generally * the Bhabra edict *• But this name implies
a double mistake : the town from which it is derived is not called 1 Bhabra', but Bhabru,
and the latter is twelve miles distant from Bairat, the finding-place of the block. 3
According to Cunningham {Arch. Reports,^ 247), ' the hill on which the inscription was
found forms a conspicuous object about one mile Xo the south-west of the town [of
Bairat], It is about 200 feet high, and is still known by the name of Btjak-Pakar or
"inscription hill"/ It is covered with ruins which Cunningham (id., p. 248) took to be
the remains of two Buddhist monasteries,

1 The inscription stone originally lay, J am told, near the shrine of Hanuman below
the rock known as top or " cannon f \ on the first or lower platform on the summit of
the hill/ 4

In order to distinguish this inscription from the preceding one (No. Ill), I propose
to call it ' the Calcutta-Bairat rock-inscription \

V. The Maski Rock-Inscription (Text, p. 174).

Another, damaged, version of the Rupnath, Sahasram, and Bairat edicts was
discovered on January 27, 191 5, by Mr. C Beadon, a gold-mining engineer, in the

1 D. R. Bhandarkar, Progress Report, AS, Western Circle, 1909-10, p. 45 f. Cf- Cunningham's
Arch. Reports, 33. 29.

2 Cunningham's ArcJu Reports, 6. 98,

. 3 See D. R. Bhandarkar, Progress Report, AS> Western Circle, 1909-10, p. 45.
4 D. R. Bhandarkar, loc. cit

1613 d

xxvi

INTRODUCTION

neighbourhood of Maski, a village in the Lingsugur taluka of the Raichur district of the
Nizam's Dominions, about forty-six miles west-south-west from Raichur, I am indebted
to Rao Bahadur H. Krishna Sastri for the subjoined note on Maski :

c By enquiries made at the place, I gather that the spelling of the village named
Maski is different with different communities. The masses of illiterate agriculturists
pronounce it Ma£gi or MaSigi ; the Brahmin classes call it Maski, and the Muham-
madans MasgL A Chaiukya inscription of the time of Jagadekamalla (£aka 949) calls the
place Rajadhani piriya-Mosamgi, i.e. " the royal residence of great Mosangi Another
inscription of the same king in the village refers to that quarter as the Brahmapurt of
MosamgL A later record of the Yadava king Singhana of the thirteenth century calls
the place again Rajadhani piriya-Mosamgi. In two other inscriptions of the place
belonging to the reigns of Achyutaraya and Sada&varaya, its name is mentioned as
Mosage, the chief town of Mosage-nadtt!

To these remarks we may add that Mosafigi, the ancient form of the name of
Maski, suggests its identity with the battle-field of BluSangi, where, according to
Tamil records, the Chaiukya king Jayasimha II was defeated by Rajendra-Chola I. 1

A careful transcript and translation of the Maski inscription (with plates) was
published by H. Krishna Sastri** who describes the site as follows :

1 The cavern in which the inscribed boulder stands is formed of a huge rock resting
at various points of its periphery on other smaller ones, some of which are partly buried

in the gravelly soil below. The boulder, which is a block of crystalline grey granite of

irregular shape, stands at the southern entrance into the cavern, with the writing facing

inwards. The surface of the boulder has peeled off at various places, sometimes right

up to the depth to which the letters were incised, and measures roughly 8 feet 9 inches

by 5 feet* {p. 2). . -

In the year 19 16, the third of the great war, Fleet drew attention to the new

inscription in JRAS, 1916. 572 ; Senart examined it in detail in J A (n), 7. 425 ff. ;

and I, having received a copy of Krishna Sastri's article from my friend Konow,

re-published the text in ZDMG, 70, 539 ff.

The chief interest of the Maski inscription consists in the fact that the king is here

called not only Devana * priya % but in addition to it Afioka, — a name which was hitherto

known only from Buddhist literature and from the Puranas*

VI, VII, VI I L Rock-Inscriptions in the Mysore State (Text, p. 175),

These three records, which resemble the Rupnath, Sahasram, Bairat, and Maski
edicts, but add to them a second edict, were discovered and edited with lithographs by
Mr. B, L. Rice in 1892* 8 They were discussed by Senart, who added a transcript and
translation of the Brahmagiri version (J A (8), 19. 47 2 ff,), and by Biihler, who corrected
a few details (VOJ, 7. 29 ff.). In 1894 Buhler re-edited the three inscriptions with
photo-lithographs prepared from inked estampages (EI, 3. 134 ff-)- Transcripts and
facsimiles are given also in Rice's Epigraphia Camatica, vol. ii, from which I borrow
the following careful description of the localities (Introduction, p. 2 f.) : 4

•The ASoka inscriptions discovered by me were three in number, situated on hills
on the right and left banks of the Janagi-halla or Chinna Haggari river, where it crosses

1 See South-Ind. Inscriptions, 1. 95 f, ; EI a 9. 330 ; Fleet in JRAS, 1916. 574.

2 Hyderabad Archaeological Series, No. I ; The New Asokan Edict of Maski, 1915.

3 Edicts ofAsoka in Mysore, nine pages of foolscap, dated Bangalore, February 189a.

4 See also Fleets remarks in JRAS, 1909. 997 f.

MINOR ROCK-INSCRIPTIONS

xxvii

the Molkalmuru taluq [of the Ghitaldroog district of the Mysore State] from west to east
They are all in the neighbourhood of Siddapura, 1 between 14° 47' and 51' north latitude
and about 76 0 51' east longitude. The best preserved is the Brahmagiri inscription,
engraved on the top of a great boulder of gneiss, at the north-west base of the hill of
that name, at a point called the Ganjigimte-mnle* The boulder was well known
throughout the neighbourhood as the A kskara-gimdu or " letter-rock and was supposed
to be endued with medicinal virtues. Accordingly, in various ailments of human beings
and in diseases of cattle, the stone was washed and the water used for the purpose given
to the patient to drink. It was the favourite seat for goatherds in the heat of the day
when the flocks were collected into the shade of the surrounding rocks, and for ryots
watching the crops in the neighbouring fields. The inscription is cut on the undressed
horizontal surface of the rock, which slopes down somewhat at the end of the lines. It
consists of thirteen not very regular lines, covering a space of 15' 6" by ii' 6". Half
a dozen letters at the beginning of the 6th and 7th lines have "been defaced by lodgment
of water in a depression in the stone.'

1 The second inscription is less than a mile to the west of the first, and close to
Siddapura, on a ledge, facing south, some way up a rocky group of hills called Ymamana
Timmayyana gundlu or " the buffalo-herd Timmayya s rocks It consists of twenty-
two lines, covering a space of 1 3' 6" by 8', and is engraved in lines of varying length
on the sloping and peeling horizontal surface of the rock. A great boulder overhangs
the inscription on the north, under the eaves of which the lines end, leaving a very
small space between the inscribed floor and the rock above. Considerable portions
have been defaced, as the shady ledge on which the inscription is cut formed a favourite
shelter for goats and cattle. 1

'The third inscription is on the western summit of the . Jattnga-RameSvara hill,
which is some three miles or more north by west of Brahmagiri. The inscription
is cut on a very irregular slanting horizontal surface of rock, facing north-east, which has
been quarried at some period. Overhanging the inscription on the south is an immense
boulder, which still shows the marks of the mason's punches used in splitting off
a considerable portion of its northern face. The floor on which the inscription is
cut is immediately in front of the stairs leading up to the Jatinga-RameSvara temple.
Consequently all pilgrims to the shrine used to walk right over the inscription, and
have no doubt done so for centuries. Moreover, owing to the convenient shadow
of the overhanging boulder, the site of the inscription was the favourite resort of the
bangle-sellers at the annual festival. Henqe the rock is called the Bategara-gimdit
or " bangle-sellers' rock and various holes have been punched in different parts of the
rock on which the inscription is cut to receive the posts of the booths or tents erected
by them at the annual fair. For the foregoing reasons it is not surprising that the
inscription is very greatly defaced, so much so indeed that it is difficult to tell exactly
where it begins or where it ends. So far as can be made out, it consists of at least
twenty-eight lines, covering a space of 17' 6" by 6' 6". There is a guiding line
engraved in the margin to the left, apparently to show the direction of the lines,
but those above this mark do not seem to have been parallel with those below it.'

From a foot-note 2 we are glad to learn that 1 erections have now been put up
over this and the other ASoka inscriptions by the Mysore Government for their
protection, and the headman of the village has the keys as custodian *.

1 According to Krishna Sastri, the actual pronunciation of this name is Siddapura.

2 Ep* CariL % vol, 1 i a Introduction, p. a, n. 2.

d 2

xxviii INTRODUCTION

IX. The Barabar Hill Cave-Inscriptions (Text, p. 181).

' The Hills called Barabar are isolated rocks of syenitic granite rising abruptly
from the plain about 1 5 miles north of the city of Gaya 1 in South Bihar. 4 Although
Barabar is that by which the cluster is commonly known, each hill has a name of
its own, the highest being called " Barabar * also " SiddheSvar " from a temple to
Mahadeva that once crowned it' 1

( All of these possess some Buddhistic remains, but the most interesting are the
caves of Barabar and Nagarjum, which were hewn out of the solid rock upwards of two
thousand years ago/ 3

* There are altogether seven caves in these hills, four of which belong to the
Barabar or SiddheSvara group, and three to the Nagarjtral group/ 8 Each of the three
Nagarjum caves contains an inscription of Dashalatha Devanampiya r i.e. ASokas
grandson DaSaratha, 4 Among the four Barabar caves, three bear an inscription of
king Devanampiya, and one (the so-called * Lomasa Rishi cave*) a Vaishnava inscription
of the Maukbari Anantavarinan,, which seems to show that the original name of the
Barabar Hill was Pravaragiri. 6

According to the second and third Barabar inscriptions the name of the Barabar
Hill was then Khalatika. Both the first and second inscriptions of king Devanampiya
and the three Nagarjum inscriptions of DaSaratha specify as donees the monks of the
Ajlvika sect. In three cases an attempt has been made to chisel away the word
AjwikehL This was probably done in the time of the Maukhari Anantavarman, who
assigned one of the Barabar caves to Krishna, and two of the Nagarjum ones to £iva
and Parvatl. 0

The three Barabar inscriptions of king Devanampriya were first lithographed and
discussed by Captain Kittoe. 7 They were examined by Burnouf {Lotus, p. 779 ff.)
and edited by Senart 8 and, with Fleet's facsimiles, by Btthler {I A, 20* 361 ff*).

CHAPTER II. THE AUTHOR OF THE INSCRIPTIONS

The king at whose orders the rock- and pillar-edicts published in the first and
second parts of this volume were engraved, gives his name or title in various Prakrit
forms of which the Sanskrit would be Devdnampriyak PHyadarH raja? This full

1 Captain Kittoe in JASB, 16 (1847). 40a. 3 Cunningham's Arch. Reports, 1. 40. .

3 Id., p. 44* For the modern names of the single Barabar caves and for plans of them
see id., plates 18 and 19. Cf, also Fergusson ? s History of Indian and Eastern Architecture^
revised by Burgess and Spiers, r. 130 ff. ; Cane Temples of India, p. 37 ff.; V* A. Smith's
History of Fine Art in India and Ceylon, p. ao.

* For the bibliography of these inscriptions see Liiders* List of Brahmi Itiscriptiotts (EI ?
voi io, Appendix), Nos. 954-6.

5 See Fleets Gupta Inscriptions, p. aaa, 6 See id,, Nos. 48—50.

7 JASB, 16- 401 ft, and plate 9, figures 4-6.

8 Inscriptions de Piyadasi, a- 209 ff. 5 and IA, ao, 168 ff-

0 In a few cases (Kalsl rock-edict I, A; Shahbazgarfri rock-edict II, A; Delhi-Topra
pillar-edict VII, O and X) the word raja is omitted, and once (Shahbazgarhi, I, A) the word
Priyadarit Cf, Fleet, JRAS, 1908. 48a.

THE AUTHOR OF THE INSCRIPTIONS xxix

form of his title is shortened into Devanampriyah in section C of the Dhauli and
Jaugada rock-edict X, in all texts of the rock-edicts XII and XIII after the opening
section, in which the full style is preserved, and in the Delhi-Topra pillar-edict VII, RR,
In tiie two separate rock-edicts at Dhauli and Jaugada, in the Queens pillar-edict, and
in the KausambT pillar-edict, Devanampriyah alone is found-

Among the records published in the third and fourth parts of this volume, the
Rummindei and Nigali Sagar pillars exhibit the full form Devanampriyah Priyadarsi
raja. The Maski rock-inscription opens with the genitive case of Devanampriya
Afidka. On the Sarnath pillar and in the Rupnath, Sahasram, Bairat, and the three
Mysore rock-inscriptions we have only Devanampriyah, On the SamchI pillar this
word is lost ; but the contents of the Samchi and Sarnath pillars are so nearly related to
those of the KauSambI edict on the Allahabad-Kosam pillar, that they can be safely
referred to the same royal author- The same applies to the rock-inscriptions at
Rupnath, &e., which remind us of the rock- and pillar-edicts in many significant
details. 1

There remain the Calcutta-Bairat rock-inscription and the three Barabar Hill cave-
inscriptions. In the former the king styles himself PriyadarB raja, and in the three
others raja PriyadarB. In the Calcutta-Bairat record the king shows a strong interest
in Buddhism. It would be, therefore, hypercritical not to assign this document to the
same sovereign who paid visits to Sambodhi (rock-edict VIII, C), to Lummini
(Rummindei pillar), and to the Stupa of Konakamana (NigalT Sagar pillar). We
cannot, however, decide with certainty whether the three Barabar Hill inscriptions
belong to the same king or to another member of his dynasty. In favour of the former
alternative it may perhaps be urged that two of the caves on the Barabar Hill were
dedicated to the Ajivikas when the donor had been * anointed twelve years \ For, this
happens to be the regnal year in which the author of the rockr and pillar-edicts com-
menced to issue c rescripts on morality 9 ; see the pillar-edict VI, B, and cf. the rock-
edict IV, K.

The etymological meaning of the term Devanampriya is f dear to the gods 7 .
According to Patanjali's Mahabhashya on Panini, II, 4, 56, and V, 3, 14, this word
was used as an honorific like bhavan y dirghayuh, and ayushman? Panini himself
does not mention Devanampriya, but states that the termination of the genitive
case is preserved at the end of the first member of compounds if the meaning is
abusive (wr ^MK^ , VI, 3, 21). The KaHka commentary adduces the two examples
, 'the family of a thief, and ^M^^H , ' the family of . a low-caste man'. 3
Katyayana affixes to Panini's Sutra five Varttikas, the third of which states that the
compound Devanampriya ought to be added. Neither the Mahabhashya nor the KaHka
have the word *pf, 'with the meaning of '* fool "\ which the Siddhantakaumudi adds to the
Varttika* This secondary meaning of Devanampriya was already known to Patanjali's
commentator Kaiyata, 4 while Katyayana and Patanjali ignore it, although Patanjali on
Panini, II, 4, 56, seems to have used Devanampriya in an ironical sense. In Bana's

1 Cf. the foot-notes on the translation of the Rupnath edict, passim, and Biihler, I A, 7. 144 f.
3 Cf, Weber's hid. Siudien* 13. 337, n. 1. y

3 Cf. fWH^T. in the Kasika on the next Sutra. It is worth noting that in the drama

Mudrarahshasa Chanakya uses the term with reference to Chandragupta.

* Cf. Balamanorama on Panini, VI, 3, 21. Kaiyata's commentary is not accessible to me.

XXX

INTRODUCTION

Harshacharita it is found twice as an honorific. 1 In the same way Devanuppiya is
employed frequently in Jaina literature. 2

In the Dlpavamsa, Devanampiya is prefixed to the name of Anoka's contemporary,
Tissa of Ceylon, and is often used alone to denote him, 3 and in the Nagarjuni Hill
cave-inscriptions it follows the name of Asoka's grandson Dasaratha. 4 In a few of the
inscriptions published in this volume it is employed as a synonym of rajaw, ' a king 9 :
In the Kalsi, Shahbazgarhi, and Mansehra texts of the rock-edict VIII, A, the king's
predecessors are called Devanampiya and Devanampriya^ while the Girnar and Dhauli
versions have rajano and lajane ; and the word Devdnampiye in the second separate
edict at Dhauli (twice in section G and thrice in I) corresponds to laja in the Jaugada
text of the same edict (sections H and J).

As stated above (p. xxviii), another epithet of the king to whom the inscriptions
published in this volume are due was Priyadarsi?i t 'he who glances amiably'*
Both Piyadassi and Piyadassana t 'of amiable appearance occur repeatedly in the
Dtpavamsa 5 as equivalents of Asoka, the name of the great Maurya king. 6 In the
drama Mudrarakshasa} Piadamsana is prefixed to Chandasiri, i.e. Chartdragu.pt a, the
name of Asokas grandfather.

Before discussing Prinsep's identification of the king Devanampriya PriyadarHn of
the inscriptions with the Maurya king A£oka, it will . be advisable to quote from the
texts a few details which are of leading importance in this connexion. The opening
section of the Calcutta-Bairat rock-inscription informs us that Priyadar&n was a Magadha
king, L.e. a ruler of Magadha. From the rock-edict V, M, we learn that his capital was
Pataliputra ; for, the words 1 both in Pataliputra and in the outlying [towns] * at Girnar
correspond to 1 here and in all the outlying towns ' at KalsT, Shahbazgarhi, Mansehra,
and Dhauli. In the second and thirteenth rock-edicts the kii^g refers to a number of
contemporary Yona, i.e. Greek, kings : the rock-edict II, A, mentions *the Tona king
Antiyoka {Antiyaka at Girnar, Antiyoga at Kalsi and Mansehra) and the kings who are
the neighbours of this Antiyoka and the rock-edict XIII, O, - the Tona king Antiyoka
{Antiyoga at Kalsi and Mansehra), and beyond him four kings, viz. Turamaya [Tulamaya
at Kalsi), Antekina [A ntikini at Shahbazgarhi), Maka (Maga at Girnar), and Alikasu-
dara (A likyashudala at Kalsi)'.

The great decipherer of the old BrahmT alphabet, James Prinsep, at first ascribed
the edicts to Devanampiya Tissa of Ceylon, 8 This is of course impossible because we
know now that the author of the edicts calls himself a king of Magadha, and that he
resided at Pataliputra. The discovery of the Nagarjuni Hill cave-inscriptions of
Dashalatha Devanampiya, whom Prinsep at once identified with Da6aratha f the grandson
of the Maurya king ASoka (id, p. 676 ft), and the fact that Tumour had found
Piyadassi or Piyadassana used as a surname of Asoka in the Dtpavamsa, induced
Prinsep to abandon his original view, and to identify king Devanampriya Priyadarsin
with A£oka himself (id., p. 790 fif.). A limine, another member of the Maurya dynasty

■ ■ - ■ ■ * ■ ■ ... — ■■ ■ 1 ■ i.— ^^^^^^^^^m^m^^^^^m^— 1

1 See Kielhorn in JRAS, 1908, 505.

3 See Pischel's Grammatik^ § 111. Hoernle and Pischel derived the word from Skt
deva + anupriya. Hemachandra {Abkidkdnachintdniani^ III, 17) assigns to Devanampriya the
meaning of 1 fool

3 See Fleet in JRAS, 1908. 485. * I A, 30. 354 f. * See the Index to Oldenberg's edition.
t 6 Similarly, in the fourth act of the drama PriyadarHkd, its heroine is called both Priyadar-
sika and Priyadariana*

7 Hillebrandts edition, p. 159, lines 1 and 5 ; cf. his article on the Kautiliyasastra (Breslau,
1908), p. 3°-

8 JASB, 6 (1837), 47* fv 566 £

THE AUTHOR OF THE INSCRIPTIONS

xxxi

might be meant as well ; for, as stated above (p. xxx), the eighth rock-edict shows that
the king's predecessors also bore the title Devanampriya, and the Mttdrarakskasa applies
the epithet Priyadarfona to Chandragupta. Every such doubt is now set at rest by
the discovery of the Maski edict, in which the king calls himself Devanampriya
Asoka,

In February, 1838, Prinsep published the text and a translation of the second rock-
edict He found in the Girnar version of it (1. 3) the words Amtiyako Yona-raja, and in
the Dhauli version (K 1) Amtiyoke noma Yona-laja, and identified the Yona king
Antiyaka or Antiyoka with Antiochus III of Syria. 1 In March, 1838, he discovered
in the Girnar edict XIII (1. 8) the names of Turamaya y Amtikoiia? and Maga y whom he
most ingeniously identified with Ptolemy II Philadelphus of Egypt, Atttigonus Gonatas
of Macedonia (?), and Magas of Cyrene. At the. same time he modified his earlier
theory, and now referred the name Antiyoka to Antioclius I or II of Syria, preferably
the former (id., p. 224 ff.).

On the Girnar rock the name of a fifth king, who was mentioned after Maga, is lost
The Shahbazgarhl version calls him Alikamdara, Norris recognised that this name
corresponds to the Greek *A\i§av8pos t and suggested hesitatingly that Alexander of
Epirus, the son of Pyrrhus, might be meant by it 3 This identification was endorsed by
Westergaard, 4 Lassen, 5 and Senart 6 But Professor Beloch now thinks that Alexander
of Corinth, the son of Craterus,*has a better claim-'

. As will appear in the sequel, the mention of these five contemporaries in the
inscriptions of king Devanampriya Priyadarsin confirms in a general way the correct-
ness of Prinsep's identification of the latter with A£oka, the grandson of Chandragupta
whose approximate time we know from Greek and Roman records, Antiochus I Soter of
Syria reigned 280-261 b. a, his son Antiochus II Theos 261-246, Ptolemy II Philadelphia
of Egypt 285-247, Antigonus Gonatas of Macedonia 276-239, Magas of Cyrene c. 300-
c. 250, Alexander of Epirus 272-c. 255, and Alexander of Corinth 252-0. 244 s The
rock-edict XIII cannot be placed earlier than twelve years after ASoka's abkisheka,
when he commenced publishing * rescripts on morality \ D If we assume that the rock-
edicts are arranged in chronological order, it cannot have been issued earlier than
thirteen years after the abhisheka, when ASdka appointed 1 Mahamatras of morality * as
he tells us in edict V, If the Alikasudara of edict XIII is Alexander of Epirus, its date
would fall between 272 and 255, and if Alexander of Corinth is meant, between 252 and
250. For fixing the period of A£oka s reign within narrower limits, we are thrown back
on what information can be gathered from Indian and classical literature concerning
Afioka's grandfather Chandragupta.

1 J ASB, 7. 156 ff.

2 In reality Girnar and Kalsl read Amiekina % and Shahbazgarhl Amtikinu Buhler (ZDMG,
40. 137) justly remarked that these two forms would rather correspond to Antigenes than to
Antigonus- But no king named Antigenes is known to us, although it was the name of one
of the officers of Alexander the Great, who was executed, together with Eumenes, in 316 b. C 3
being then satrap of Susiana.

3 JRAS, 8 (3846). 305.

4 Zwei Abhandlwigeni translated from the Danish into German by Stenzler (Breslau, i86a),
p. wo f. 1

6 Ind. Alt., % (and ed.). 353 ff. D IA, so. 343,

7 Griechische Geschickte> vol- 3, part a, p. 105.

8 The figures of these reigns are taken from Beloch's GriecL Geschichte^ vpL 3.

9 See the pillar-edict VI, B, and cf- the rock-edict IV, K, ,

xxxii

INTRODUCTION

The historical tradition of India, Ceylon, and Burma is unanimous in naming as the
founder of the Maurya dynasty Chandragupta, and as his two immediate successors
Bindusara and Asoka. The pseudo-prophetic account of the Furanas runs thus :

*KautiIya (or Chanakya) will establish king Chandragupta in the kingdom.
Chandragupta will be king twenty-four years, Bindusara twenty-five years, and ASoka
thirty-six years/ 1

According to the Dtpavamsa, Chandragupta reigned twenty-four years (V, 73, 100),
and Bindusaras son ASoka thirty-seven years (V, ioi). a

The Mahavamsa states that the Brahmana Chanakya anointed the Maurya
Chandragupta (V, 16 £), and that Chandragupta reigned twenty-four years, his son
Bindusara twenty-eight years (V, 18), and Bindusara's son ASoka (V, 19) thirty-seven
years (XX, 6).

Buddhaghosha's Samantapas adika agrees with the Mahavamsa in allotting twenty-
four years to Chandragupta and twenty-eight years to Bindusara. 8

The Burmese tradition assigns twenty-four years to Chandragupta and twenty-seven
years to Bindusara. 4

It will be seen that all sources agree in fixing the length of Chandragupta's reign
at twenty-four years. To Bindusara the Ceylonese chronicles allot twenty-eight years,
Bigandet twenty-seven years, and the Puranas twenty-five years.

The Ceylonese sources state that ASoka succeeded his father Bindusara 314 years
after Buddha s Nirvana/ and that his anointment took place four years after his father s
death, or 218 years after the Nirv£na. c The Burmese tradition confirms the two dates
214 and 218/ -

As, according to the Ceylonese sources, Bindusara ruled twenty-eight years and
Chandragupta twenty-four years, the former would have reigned a. b. 186-214, and the
latter a.b. i62-i86. s If we deduct the year of Chandragupta's accession to the throne
(162) from the traditional date of the Nirvana, 544^. a, the result is 382 b. a This
would be about sixty years earlier than the actual accession of Chandragupta as
ascertained from Greek sources, For, luckily, the approximate time of king Chandra-
gupta of Pataliputra has been already settled by one of the great pioneers of Indian
research, Sir William J ones, B who identified .him with 2av8p&Korro$ of IlaXtpoOpa, the
contemporary of Seleucus Nikator.

. Various devices were proposed in order to account for this chronological error, until
Fleet showed that the Buddha-varsha of 544 B. C. is a comparatively modern fabrication,
of the twelfth century, and that the difference of about sixty years is the quite natural

1 See Pargiter's Dynasties of the Kali Age (Oxford, 1913), p. 48.

2 The length of Bindusara's reign is not specified in the Dipavamsa ; but the period of
twenty-eight years is deducible from statements made in chapter XI, verses 5, 1 a, 13, about king
MutasTva of Ceylon, See Fleet in JRAS, 1908. 481, and 1909- 25.

s Vinaya-pitaka, ed. by Oldenberg, 3. 331.

4 Bigandet's Life or Legend of Gaudama, 4th ed,, 2. 1*8, 6 Dipavamsa, VI, 20 f.

9 Dipavamsa, VI, i 3 zi f. ; Mahavamsa^ V, %\ f. ; Saman tapdsddiha, p. 399.

7 BIgandet's Life of Gaudatna, 2. ia8 f«

8 According to Bigandet's Life of Gattdama, a. 138, Chandragupta reigned A. B. 153-187, and
Bindusara 187-314* If, as the Puranas assert, Bindusara reigned only twenty-five years, he would
have succeeded Chandragupta in A. B. 189.

9 In his Anniversary Discourse, delivered February 38, 1793, and published in 1795 in the
Asiatic Researches, vol- 4. The passage is reprinted in his Works (London, 1799), 1. 15$ f., and in
the Centenary Review of the ASB % part a, f p. 85 f.

THE AUTHOR OF THE INSCRIPTIONS xxxiii

result of accumulated mistakes which were made in rounding off the figures of the
regnal years of the kings of Ceylon. 1

While thus the alleged date of the Nirvana in 544 B.C., and that of
Chandragupta's accession in 382 e.g., have no practical value, the traditional interval
of 218 years between the Nirvana and ASoka's abMsheka might still be considered
authentic. There are, however, two facts which in my opinion render it somewhat
suspicious. It includes a period of 100 years between the Nirvaija and the Second
Council. 2 Such a nice round sum as just 100 years looks very much like a clumsy
guess and a pure invention. 3 Secondly, the traditional figures of the Northern
Buddhists are almost totally at variance with those of the Southern Buddhists. 4

The leading passage concerning Chandragupta's date is found in Justin's Epitoma
Pompei Tragi, XV, 4 : 6

i [Seleucus] multa in Oriente post divisionem inter sodos regni Macedonici bella
gessit. Principio Babyloniam cepit; inde auctis ex victoria viribus Bactrianos expug-
navit. Transitum deinde in Indiam fecit, quae post mortem Alexandra, veluti a
cervicibus iugo servitutis excusso, praefectos eius occiderat. Auctof libertatis Sandro-
cottus fuerat, sed titulum libertatis post victoriam in servitutem verterat ; siquidem
occupato regno populum, quern ab externa ^ominatione vindicaverat, ipse servitio
premebat, Fuit hie humili quidem genere natus, sed ad regni potestatem maiestate
numinis inpulsus. Quippe cum procacitate sua N^ndrum regem offendisset, interfici
a rege iussus salutem pedum celeritate quaesierat Ex qua fatigatione cum somno
captus iaceret, leo ingentis formae ad dormientem accessit sudoremque profluentem
lingua ei detersit expergefactumque blande reliquit Hoc prodigio primum ad spem
regrii inpulsus contractis latronibus Indos ad novitatem regni sollicitavit. Molienti
deinde bellum adversus praefectos Alexandri elephantus ferus infinitae magnitudinis
ultra se obtulit et veluti domita mansuetudine eum tergo excepit duxque belli et
proeliator insignis fuit Sic adquisito regno Sandrocottus ea tempestate, qua Seleucus
futurae magnitudinis fundamenta iaciebat, Indiam possidebat, cum quo facta pactione
Seleucus conpositisque in Oriente rebus in bellum Antigoni descendit*

■

M°Crindle translates this as follows : 6

r 1

1 [Seleucus] waged many wars in the East after the partition of Alexander's empire
among his generals. He first took Babylonia, and then with his forces augmented
by victory subjugated the Bactrians. He then passed over into India, which after
Alexander s death, as if the yoke of servitude had been shaken off from its neck, had
put his prefects to death. Sandrocottus had been the leader who achieved their
freedom, but after his victory he had forfeited by his tyranny all title to the name
of liberator ; for, having ascended the throne, he oppressed with servitude the very
people whom he had emancipated from foreign thraldom. He was born in humble

* JRAS, 1909. 333, 335.

2 Vinaya-pitahdi Chullavagga s beginning of last chapter (XII) ; Dlpavmhsa^ IV, 47, and V,
15 £ ; Mahavmhsa, IV, 8 ; Samantapasddikd, p. 293.

3 Cf. Rhys Davids and Oldenberg in SEE, 13, xxii : f This is no doubt a round number ;
and the exact year of the date of the Buddha's death is open to question."

4 Cf- Geiger's translation of the Mahdvamsa, p. lxf, where the figures of the Northern
Buddhists are specified, and Westergaard's Zwei Abhandlunge?^ p. 94 ff.

6 Ruehl's edition (Leipzig, 1886), p. 119 • .

0 The Invasion of India by Alexander the Great (Westminster, 1893), p. 337 f.

1013 C

xxxiv INTRODUCTION

life, 1 but was prompted to aspire to royalty by an omen significant of an august
destiny. For when by his insolent behaviour he had offended king Nandrus, 2 and
was ordered by that king to be put to death, he had sought safety by a speedy
flight When he lay down overcome with fatigue and had fallen into a deep sleep,
a lion of enormous size approaching the slumberer licked with its tongue the sweat
which oozed profusely from his body, and when he awoke quietly took its departure.
It was this prodigy which first inspired him with the hope of winning the throne, and so,
having collected a band of robbers, he instigated the Indians to overthrow the existing
government. When he was thereafter preparing to attack Alexander s prefects, a wild
elephant of monstrous size approached him, and kneeling submissively like a tame
elephant received him on to its back and fought vigorously in front of the army.
Sandrocottus having thus won the throne was reigning over India when Seleucus was
laying the foundations of his future greatness, Seleucus, having made a treaty with him
and otherwise settled his affairs in the East, returned home to prosecute the war with
Antigonus. 1

The same transactions are referred to in Appian's *P®tiatKd, book $vpiaK7j }
chapter 55 : 3

pS&cwos 1 ] tqv 'Iv8bv irepda-a? IwoXifirjaev 'AvSpotcornp (3avi\€i r&v ?repi airhv *Iv8&v, ft^XP 1
$t\tav avjZ ml ktjSos ovvi&eto.

* [Seleucus] crossed the Indus and waged war on Androcottus, king of the Indians
who dwelt about it, Until he made friends and entered into relations of marriage
with him/*

According to Strabo, Seleucus ceded to Sandrocottus a tract of land to the west of
the Indus, entering into a matrimonial alliance with him and receiving in exchange
five hundred elephants, 5 We know from! various sources that Megastlieiies became the
ambassador of Seleucus at Chandragupta s court, 6 Strabo adds that Deimaelms was
sent on an embassy to Chandragupta s son, whom he calls Amitrochades : 7

'EnijitpBTivav jiku yap etff rh naXtpfiodpa, 5 p&v Meyatrdivijf irpbs Sav8p6KQTTW t 6 8e
Arjtpaxos irpb? 'AK\iTpoyd8riv 8 rbv kttdvov vibv Kara irpevftdav vTroptv^fiaTa 8k tj/S diroSrifita^
KariXarov rotavra*

1 Megasthenes and Deimachus were sent on an embassy, the former to Sandrocottus
at Palimbothra, the other to Amitrochades his son ; and they left accounts of their
sojourn in the country', 0

1 According to the Mudrdrakshasa, Chandragupta was a Vrishala, i. e. a member of the
f^udra caste ; see above, p* xxix, n- 3.

3 This c Nandrus ' must be the^ last king of the Nanda dynasty which, according to Indian
tradition, was overthrown by Chandragupta ; see A. von 1 Gutschmid, RJmmsches Museum fur
Philologte y Neue Folge s 1% (1857). %6z+ Instead of the accusative * Nandrum ' the older editions read
f Alexandrum ' ; cf, Lassen's Ittd. Alt^ a (sec. ed.), p. 307, n. 3. The original reading might have
been tf Nandum \ .

3 Mendelssohn's edition (Leipzig, 1879), 1. 4%6. 4 M tf Crindle*s translation, I A, 6. 114.

fi Lassen, Ind. Alt^ % (sec, ed.)- 317 f . ; V, A. Smith, Early History of India, p.
Krom, Hermes^ 44, 154 ff.

fl Schwanbeck, Megasthenis Indica (Bonn, 1846), p. 19; C. Mutter, Fragmenta Historicorum
Graecorum, 2 (Paris, 1848). 398; M c Crindle, I A, 6, 115.

7 Geographic^ ed. Miiller et Diibner, II, I, 9 (p. 58 £).

8 The subsequent quotation from Athenaeus shows that this is a clerical mistake for
'AfiLTpQX&Sqv or 'AfitTpoxdriiv* 9 M^Crindle's translation, I A, 6. 115.

THE AUTHOR OF THE INSCRIPTIONS xxxv

It may be concluded from this interesting notice that Chandragupta's son and
successor Bindusara had the surname Amitraghata, 1 i. e. * the slayer of enemies \ The
same king is referred to as a contemporary of Antioclras (I Soter of Syria) in a curious
anecdote preserved by Athenaeus : a

- ■ +

OSrtx) $e §<rav irepunrotiSavTOt iraviv dvdpt&irots at fo^Se? . . , . • <&y Kal 'AftiTpoxdTijv rhv rmv
y Iv8mv fiatriXia ypdifrai 'Avtiox® d^tovvra^ ifavh *Hyrj<rav8pos 9 ntfvtyai a$T§ yXvK$v Kal «rx«#«? Kat
<ro<piarf}v dyopd<ravra* Kat rbv 'Avtiqx ov dvnypd^ai* ' i&xaSa? fxkv Kal yXvK&v drrotrreXovfi^v croi,

■ ■

1 Dried figs were so eagerly desired by all men that even Amitrochates, the

king of the Indians, wrote to Antiochus askinghim, says Hegesander, to purchase and send
him sweet wine, dried 'figs, and a sophist ; and that Antiochus wrote back : " We shall
send you dried figs and sweet wine ; but it is not lawful in Greece to sell a sophist" 1

i

If this statement of Athenaeus is combined with the preceding one of Strabo, it
appears that the friendly intercourse which had existed between Seleucus and Chandra-
gupta, was continued by their respective sons and successors, Antiochus I and
Bindusara-Amitraghata, and that Megasthenes, the ambassador of Seleucus at the
court of Chandragupta, was succeeded by Deimachus, the ambassador of Antiochus I
at the court of Bindusara-Amitraghata. From Pliny 3 we learn that another Greek
potentate, Ptolemy II Philadelphus of Egypt ,(b.c, 285-247), sent Dionysius as
ambassador to an unnamed Indian king, who may be supposed to have been either
Bindusara or A£oka. 4

I now return to the question of Ghandraguptas date. Seleucus I Nikator of Syria
(b.c. 312-280) 'arrived in Cappadocia in the autumn of 302 [the year preceding the
battle of Ipsus]. The march thither from India must have required at least two
summers. Consequently, the peace with (Chandragupta has to be placed about the
summer of 304, or at the latest in the next winter/ 6 Thus the coronation of Chandra-
gupta falls between bx. 323 (Alexanders death) and 304 (the treaty with Seleucus),
As the consolidation of an empire which, as described by Megasthenes in his 'If^**,
reached from Patna to the Indus, must have been a matter of many years, I feel
inclined to shift the date of Chandragupta's accession towards the earlier limit and to
adopt as a working date the year b. a 330 which Fleet has proposed. 0 With this
starting-point, and if the length of reigns as given in the Mahavamsa is accepted,
Chandragupta would have ruled 3 20-296, and Bindusara 296-268. Afidka would have
been crowned (four years after his father's death) in bx. 264, This date is confirmed
approximately by Anoka's thirteenth rock-edict, which, as stated above (p. xxxi), cannot
be placed earlier than twelve or thirteen years after his abhisheka. 264—12/13
=252/251 would be one or two years before the last possible year (bx. 250) in which
all the Greek kings mentioned in that edict were still alive. This synchronism would
prove that the date of Chandragupta's coronation, on which that of Anoka's coronation
depends, can hardly be placed later than bx. 320. It would follow further that the
Antiyoka of edict XIII (and probably also of rock-edict II) was not Antiochus I, but

1 See P. von Bohlen, das atie Indien (Konigsberg, 1830), 1. 93. The word amitraghata
is mentioned by Patanjali on Panini, III, a, 87 ; cf. JRAS, 1909, 435.

2 A€tirvo<rotpttrra[ f ed. Kaibel (Leipzig, 1890), XIV, 67 (vol. 3, p. 444)*

3 Naiuralis historia s ed. Mayhoff, VI, 17 (vol. 1, Leipzig, 1906, p. 454 £).

4 As stated above (p. xxxi), Ptolemy II is mentioned in Anoka's rock-edicts.

5 Beloch's Griechische Geschichte t vol 3, part i, p. 146, a. 3/ 6 JRAS, 1906, 985.

e 2

xxxvi

INTRODUCTION

AntioelniB II (261-246), and that the Alikasudara of edict XIII was not Alexander
of Epirus, but Alexander of Corinth (2 52-c. 244). But we must remember that the above
figures rest only on the Ceylonese tradition, while the Purwias assign to Bindusara
twenty-five instead of twenty-eight years, and that, accordingly, Chandraguptas corona-
tion might fall about three years later than B.C. 320. Besides, it must be kept in
mind that the upper limit of Chandragupta's coronation is the death of Alexander the
Great in b.c. 323, The working date of b.c. 320 has the advantage of being the mean
of the two outside dates 323 and 317.

I now append a list of the regnal dates which are incidentally mentioned in Asoka's
inscriptions, adding in brackets the year b.c. to which each year of his reign maybe
supposed to correspond, .

1. Eight years after the coronation (b.c. 256). The king conquered (the country
of) the Kalingas ; rock-edict XIII.

2. Ten years after the coronation (bx. 254), He went (on a visit)' to Sambodhi
(i.e. Bodh-Gaya) ; rock-edict VIIL

3. Twelve years after the coronation (bx. 252) :

(1) He ordered his officers to set "out on a complete tour (throughout their

charges) every five years; rock-edict III.

(2) He promoted morality by public shows of edifying subjects ; rock-edict IV.

(3) He published rescripts on morality ; pillar-edict VL

(4) He gave two caves to the Ajlvikas ; two of the Barabar Hill cave-inscriptions.

4. Thirteen years after the coronation (b.c. 251). He appointed superintendents
of morality ; rock-edict V,

5. Fourteen years after the coronation (b.c. 250). He enlarged the Stupa of
Konakamana to the double (of its size) ; Nigali Sagar pillar.

6. Nineteen years after the coronation (b.c. 245). He gave a cave (to the
Ajlvikas); the third Barabar Hill cave-inscription,

7. Twenty years after the coronation (b.c. 244), He visited the Buddha's birth-
place at Lummini and the Stilpa of Konakamana ; Rummindei and Nigali Sagar pillars.

8. Twenty-six years after the coronation (b.c, 238). He issued the pillar-edicts
I, IV, V, VI.

9. Twenty-seven years after the coronation (b. c. 237). He issued the Delhi-Topra
pillar-edict VI I.

i-

■■

CHAPTER III.
ASOKA'S EMPIRE AND ITS ADMINISTRATION

In the preceding chapter it was shown that the king Devanampriya PriyadarHn of
the inscriptions can be no other than the Maurya ldng ASoka of Magadha. It will
appear from the two next chapters (IV and V) that his edicts are not concerned with
public affairs, but are of an almost purely religious character. In spite of this we may
glean from them some details of historical importance which are mentioned incidentally.

The extent of Anoka's empire may be guessed already from the distribution of his
rock-edicts, which it seems were engraved along the very confines of his territories. In
the west they are found at Girnar on the Kathiavar peninsula and at Sopara on the

ASOKA'S EMPIRE vU^*^ xxxvii

Bombay coast ; In the south in the Raichur district of the Nizam's Dominions and in the
Chitaldroog district of the Mysore State; and in/ the east at Dhauli and Jaugacja in the
Purl and Ganjam districts- The north-eastern boundary line is marked by the rock-
edicts at Shahbazgarhi and Mansehra in the Peshavar and Hazara districts and at
Kalsi in the Detira Dun district, and it is continued by the Nigali Sagar and Rummindel
pillars in the Nepalese Tarai and by the Rampurva pillar in the Champaran district.

The capital of this vast empire was Pataliputra, which, as stated above (p. xxx),
is mentioned as such in the fifth rock-edict The two syllables Pata 9 which are preserved
at the beginning of the third line of the Sarnath pillar-inscription, are probably the
remainder of the same name. Both the Dzpavamsa (V, 25, &c.) and the Mahavamsa
(V, 22) are aware of the fact that Pataliputra was ASokas capital From the Mudra-
rakshasa and from classical authors we learn that it had been already the residence
of his grandfather Chandragupt a. As I have stated before (p. xxxii), we owe to
Sir William Jones the identification of Pataliputra with the Haktfio&pa or ndXtpfiQ&pa
of the Greeks. Megasthenes, who represented Seleucus at Chandragupta's court,
described it as a very large 1 city r 1 ' ■

■

Kal Aeyet Meya&Bivqs, firjKos fiev hrifttw rrjp ir6XtP tear iicaT&priv rrjv TrXtvptju fvairep
fiatcpoTarq airy itovnjs qStaorai h oySorjicopTa <FTa8tov$ 3 rb fie wAaro? Iff irevreKaiSeica* rdtppov 5e
ireptfitfiX'rjv&aL rfj ttoKi rb eSpoy i£a7r\e8pop t rb Sh (3d@os rpi^Kovra Trfytw rrvpyovs fie i^Sofi^KOpra
Kal irevraKoo-Covs e^uv rb re?x°? TwXas ritrtrapas Kal i^Kopra,

^ Megasthenes informs us that this city stretched in the inhabited quarters to an
extreme length on each side of eighty stadia, and that its breadth was fifteen stadia,
and that a ditch encompassed it all round which was six hundred feet in breadth and
thirty cubits in depth, and that the* wall was crowned with 570 towers and had four-and-
sixty gates.' 2

The identity of Pataliputra with the modern Fatna is well known to the Hindus. 3
The capital belonged to the ancient province of llagadlia, 4 which is now called South
Bihar. In accordance with this, ASoka styles himself Magadha, i.e. king of Magadha,
at the commencement of the Calcutta-Bairat rock-inscription. In the rock-edict VIII, C,
he refers to his visit to another locality which was included in the province of Magadha. 6
This is Sambddhi, now Bddli-Gaya to the south of Patna.

The Kau£ambi edict on the All ahab ad-K osam pillar mentions Eosambi {Kaiisambi
in Sanskrit), which is the modern Kosam (see above, p. xx) to the west of the Magadha
province. From the fact that ASdka addressed the Kau£ambi edict to his Mahamatras
at KosambI, it may be concluded that in his time, just as in later times, 6 KauSambi was
the head-quarters of a province.

Two other chief towns of provinces are referred to in the Dhauli separate edict I,
A A and BB, viz., UjjenI ( Ujjayini) and Takkhasila {TakshaHla). ASoka's governor of
the former was a royal prince (faimara). In Buddhist tradition A6oka himself is stated
to have held the appointment of viceroy at Ujjayini in the life-time of his father
Bindusara. 7 Ujjayini, the capital of Avanti, and the 'Offiprj of the Periphts and of
Ptolemy, is the modern XTjjain in the Gwalior State* Takshasila, the TdgiXa of the

1 Arriarfs 'IvSticrj, ed. by Eberhard in Arriani Scripia Minora (Leipzig, 1885), X, 6 f. (p. 13).
3 M c Crindle's translation, IA, 6. 131*

3 Wilson's Theatre of the Hindus^ 3rd ed., 2. 136.

4 BR WW, 3, 83 ff. ; Cunningham's Ancient Geography of India 3 p. 45a ff.

5 BRWW, %. 115. 6 BRWW, 1. 335 ff. ; EI, 11. 141.
7 Dipavamsa> VI, 15 ; Mahavanisa> V, 39, and XIII, 8,

xxxviii

INTRODUCTION

Greeks, was identified by Cunningham with Shahdhen in the Ravalpindi district,

Panjab. 1 •

From the commencement of the Brahmagiri and Siddapura rock-inscriptions we
learn that the head-quarters of A£5ka s southernmost province was a place of the name
Smvarnagiri, and that his representative there, just as at Ujjayim, was a royal prince
{aryaputra). Brahmagiri and &iddapura belonged to the district of Isila, which was
subordinate to the viceroy at SuvarnagirL Isila may have been the ancient name of
£iddapura. Suvarnagiri is perhaps identical with its synonym Kanakagiri in the Nizam's
Dominions, south of Maski where an edict of Asoka has been found, and north of the
ruins of Vijayanagara in the Bellary district of the Madras Presidency. 2

At the beginning of the rock-edict XIII, ASoka informs us that, when he had been
anointed eight years, he conquered the country of Kallnga 3 on the eastern coast. To
this province we have to allot Dhauli and Jaugada in the Purl and Ganjam districts,
where copies of the rock-edicts I-X and XIV and of two separate edicts are found.
The two separate edicts at Dhauli were addressed to the Mahamatras at Tosali, who
were headed by a royal prince {ktcmara, sep- ed. II, A). The head-quarters of the
district to which the modern Jaugada belonged was called Samapa, 4 and the Jaugada
rock had then the name Khepiiigala. fi

The second and third cave-inscriptions on the Barabar Hill give the ancient name
of this hill as Khalatika. The Rummindel pillar has preserved the designation of the
site of Buddha's birth, viz. Lnmmmi, or, as it is called in Buddhist works, Lumbint

All the geographical names enumerated so far must have been included in A£5kas
empire. Besides them, the king refers to tribes outside his territories, whom he calls his
' borderers ' (anta)* Several of these are mentioned by name. According to the rock-
edict V, J, his western borderers were 'the Yonas, Kambojas, and GandMras, the
Bathikas (Ristika, which is probably a clerical mistake for Rasttka, at Girnar) and
Pitinikas (also spelt Pimdka or Petenika)! As I shall show below (p. xxxix), the
Yonas seem to have formed a small state on the north-west frontier, which was ruled
over by a Greek prince. The Kambojas have to be placed in Kabul- 7 Gandhara is now
included in the North-West Frontier Province ; at the time of the Si-ytiM, its capital
was Furushapura, now Peshavar. 8 The Rathikas or Rastikas ( - Rashtrika in Sanskrit)
are perhaps the people of Kathiavar, whose governor bore the title of Rashiriya*
The Pitinikas or Pitenikas 10 have not yet been localized.

1 Arch. Reports, a. n6, and Ancient Geography* p. in* 2 Cf. Text, p. I77> n * 5>

3 In a passage which is based on Megasthenes, Pliny (VI, 19) mentions the 'island 1 of
Modogalinga, i.e. < the three Kalifigas 1 (from Telugu mudu % 1 three Kalinga) ; see IA, 6. 338, and
Caldwell's Comparative Grammar, Introduction, p. $% f. In another place (VI, 17) he refers
to the Mactocalingae or Maccocalingae as a tribe of Brahmanas. Maccocalinga is probably a
corruption of Muhhalinga^ which would be the Tamil form of the Telugu Miidugalinga. For
instances of the synonymous Sanskrit expression Trikalihga see Kielhorn's List of Northern
Inscriptions (EI, vol. 5, Appendix), p-117, s. v. The earliest king of Kalinga, of whom inscriptions
have been preserved, is Kharavela ; see Liiders* List of Brahmi Inscriptions (EI a vol, 10, Appendix),
p, 160 £

4 See the Jaugada separate edict I, B, and II, B. 5 See the Jaugada rock-edict I, A.
c See Rupnath, Sahasram, and Bairat, H; Brahmagiri and Siddapura, I.

7 See Text, p. 10, n. 1.

8 See Seal's BRWW, 1. 97, The Gandharis are mentioned already in the Rigveda, and
Gandara in the inscriptions of Darius ; c£ Zimmer's Altind. Leben, p. 30 £

9 See the Junagayh inscription of Rudradaman, EI, 8- 46, n. 7. For other proposed identifica-
tions of the word Rasktrika see Text, p, 56, n. 2i«

10 The identification of Pitenika with Pratishthana is phonetically impossible ; see Buhler,
ZDMG, 37. S&62.

ASOKA'S EMPIRE xxxix

According to the rock-edict XIII, Q, ASoka's borderers to the south were 'the
Chodas and P&adyas, as far as Tamraparni.' The two former are the two well-known
principal dynasties of the Tamil country, and Tamraparni is one of the ancient names of
the island of Ceyloiu 1 The Chodas or Choias (Sola in Tamil) were known to Ptolemy, 2
the Pandya king (IlavSfav) to the author of the Periplus as well, and Tamraparni
(TaTrpopdvrj) already to Megasthenes. The rock-edict II, A, inserts between the
Pandyas and Tamraparni two other borderers, viz. Satiyaputra {Satiyaputa at Kalsi)
and Keralaputra. The former has not yet been identified successfully, 3 The latter
is the king of Kerala or Malabar, who is called EypSpoTpos in the Periplus 4 and
K*ip6f3Q6pQ$ by Ptolemy. 6

The two sections in which the Chodas, the Pandyas, and Tamraparni are referred
to (II, A, and XIII, Q), mention, along with them, as Anoka's borderers, the Tona
king Antiyoka and his four neighbours. 0 The next section of the rock-edict XIII (R)
distinguishes from them some tribes 'here in the kings territory' (i/ia raja-vishaye),
viz. ' the Yonas and Kambojas, the Wabhakas and Nabhapanktis {Nabhiti at Shahbaz-
garhi), the Bhojas and Pitinikas {Pitinikya at Kalsi), the Andhras and Parindas/ The
words 'here in the king's territory' distinctly keep the Yonas of section R apart from
the Yona kings of section Q. Both here and in the rock-edict V, J, they are associated
with the Kambojas and Pitinikas, and in the second place all three of them are stated
to have belonged to ASoka s western borderers. Consequently, these Yonas seem to
have formed a small state on the north-west frontier, which was ruled over by a Greek
prince; 7 and the Bhojas, who are coupled with the Pitinikas in the rock-edict XIII, R,
will have to be looked for in the west as well. Perhaps they have to be connected with
those Bhojas whose king {BIwjadhiraja) is mentioned by Kalhana as a contemporary of
£ankaravarman of Ka£mir. a Andhra is the old name of the Telugu people on the
eastern coast, and also the designation of an ancient dynasty which ruled over a
considerable part of the Deccan after the decline of the Maurya empire. 9 Pliny, who
borrowed his information from Megasthenes, mentions the Andarae, Le. the Andhras,
as a great and powerful race. 10 As the rock-edict XIII, R, couples the Andhras with
the Parindas, these too must have been an eastern tribe. 11 The Nabhakas and
Nabhapanktis may have to be placed at the Nepalese frontier of ASoka s empire. 13

From the preceding list of geographical names we may derive some information
about the scheme of A£okas administration. Three of the provinces of his empire were

1 See Text, p. 3, n. 10.

a See Caldwell's Comparative Grammar, Introduction, p, 95 f.

5 See Text, p. 3, n. 7, * ed. Fabricius (Leipzig, 1883), § 54 (p. 94).

6 See Text, p. 3, n. 8, and cf. Buhler, ZDMG, 37. 99. 0 See above, p. xxx £

7 Lassen (Ind. Alt*,* (sec. e&). 356) identified thein with the inhabitants of the tract of
land to the west of the Indus which Seleucus is reported to have ceded to Anoka's grandfather
Chandragupta ; see above, p« xxxiv. " -

8 Rdjataraitgim, V, verse 1 51 ; cf. EI, 1. 155. Sir R. Bhandarkar (Early History of the Dekkan,
sec, ed., p. 11) compares the title Mahabhoja in the cave-inscriptions. See also Buhler, ZDMG,
37. 100, and Senart, EI, 7. 50.

9 See Rapson's Coins of the Andhra Dynasty, &c, Introduction, p. xv ff.

10 See IA, 5. 339.

11 The variant at Kalsi, Palada, might be the same as the Sanskrit Parada, but the Faradas
were probably a people in Gedrosia; see Lassen's Ind. Alt., 1 (sec. ed.). 1038.

^ 12 According to Fa-hian, the mythical Buddha Krakuchchhanda was believed to have been bom
at Na-pi-ka near Kapilavastu ; seeBRWW,i.xlviii. ThzBraJimaptirana (Aufrechts Oxford Catalogue,
p. 19 b) assigns Nabhikapura to the territory of the Uttara-Kurus ; see Buhler, ZDMG, 40. 138.

xl INTRODUCTION

entrusted to royal princes {kumara or dryaputra), viz. Ujjayini, Tosali, and Suvarnagiri
(above, p. xxxvii £). The two Kumdras were probably sons of the king himself, and the
Aryaputra perhaps some other relative of his. The rock-edict V f M, refers to the
harems of his brothers, sisters, and other relatives, 1 both in Pataliputra and in all
the outlying towns J , showing thereby that the tradition according to which he had killed
all his brothers but one before ascending the throne 1 is opposed to facts. His sons
and 'other queens 3 sons 9 are mentioned also in the Delhi-Topra pillar-edict VII, DD,
and his queens in section CC of the same edict- From the Queen s edict on the
Allahabad-Kosam pillar we learn that his second queen had the name Ealuvaki and
was the mother of Tlvala,

Another provincial governor was perhaps the Y&vana king Tushaspha who was
governing Girn&r in the time of the Haurya A6dka, a JEach provincial governor was
assisted by a body of high officers named Makwn&ira? or, as they seem to be
called in one place, PrddeHka* Other Mahamatras were placed in charge of
the districts which were included in each province- Thus the Mahamatras at
Isila were subordinate to the prince and the Mahamatras at Suvarnagiri. 5 In
two places 6 we hear of a council jrf>arisha<£) of the Mahamatras or ' ministers which
was responsible only to the king and received its orders directly from him. The
Kau^ambl edict was addressed to the Mahamatras at Kosambi, the Sarnath edict
perhaps to those at Pataliputra], and the Queen's edict to ' the Mahamatras every-
where', i.e. to those of all districts. The technical term ahala ( = ahara in Sanskrit),
'a district*, occurs in the Rupnath edict, h, and in die Sarnath edict, I, where it is
opposed to the ' territories surrounding forts ' {kotta-vishaya, in section J), i.e., apparently,
tracts which were not yet fully pacified, but were held by military posts, such as the
' forests s (atavt) mentioned in the rock-edict XIII, M. The Mahamatras at Tosali and
Samapa were exercising judicial functions in the city foagara-vyavahdraka or naga-
raha). 1 At the same time they had the control of the kings borderers who were yet
unconquered, 8 i.e. they were what is called in the first pillar-edict (section F) Anta-maha-
mdiras or ( superintendents of the borderers \ A , new class of Mahamatras was created
by ASoka when he had been anointed thirteen years, viz* the Dharma-mahdmatras or
' superintendents of morality whom he employed for converting his subjects to his
moral creed* Other special Mahamatras had to supervise Buddhists, Brahmanas and
Ajivikas, Nirgranthas, and other sects. 10 Even the control of women was entrusted to
separate officers {stry-adhyaksha-mahdmdtra t rock-edict XII, M). In Buddhist literature
the word Mahdmdtra is frequently used in the sense of ' a minister 1 . In Asoka's edicts
it has evidently a wider meaning. 11

Another class of high officers were the Rdjukas 12 or Lajilkas. They were e placed

1 Mahavamsciy V, 19 f., 33 ; Sam aniapasadik d s p. 399.

2 See the Junagarh rock- inscription of Rudradaman, EI, 8. 47.

3 See the Dhauli separate edict II, A, and .the Brahmagiri and Siddapura rock-inscriptions, A .
* See Text, p. 5 and n. 3.

5 See the Brahmagiri and Siddapura edicts, section A.

6 See the rock-edict III, E, and VI, R

7 See the first separate edict at Dhauli, A and Y, and at Jaugada, B and Z.

8 See the second separate edict at Dhauli, F, and at Jaugada, G.

9 See the rock-edict V, I, and XII, M ; the Delhi-Topra pillar-edict VII, P, Y, A A*

10 See the same pillar-edict, Z.

1 Thomas (JRAS, 1914. 387) suggests the translations * official ' or ' dignitary \
12 See the Girnar rock-edict III, C,

ASOKA'S EMPIRE xli

in charge of many hundred thousands of men ' * and 1 either rewards or punishments
were left to their discretion \ 2 Btihler has shown that the two dialectical forms Rajilka
and Lajilka are derived from *Rajjnka, and that this is an abbreviation of rajju-gahaka,
'rope-holder', which occurs in the Jataka? The Rajjuka originally 'held the rope* in
order to measure the fields of the ryots and to assess the land-tax, Thus the word
became the designation of a revenue settlement officer, just as in British India the chief
administrative officer of a district is still called * collector \ because his special duty is the
collection 'of the revenue, 4

Along with the Rajilka and the Pradeiika, the rock-edict III, C, mentions the
Yutas or ' secretaries \ who correspond to the Yuktas of the Katttillya? The last
section (E) of the same edict suggests that they were employed for codifying royal
orders in the office of the Makamatras or ministers. *

The rock-edict XIII, S, refers to ■ those to whom the envoys (duta) of Devanam-
priya do not go'- It may be concluded from this that ASoka maintained ambassadors
not only in the frontier states enumerated in section R, but at the foreign courts named
in section Q, viz. those of the five Greek kings, the Chodas and Pandyas, and the
island of Ceylon, Similarly, Dionysius may have been the ambassador of Ptolemy II
Philadelphus of Egypt at Anoka's court. 0

From Indian literature we know that at all times kings used to entertain spies
{chara or gudlia-ptirtishd)? It seems probable that these are meant by the word
Purtisha in the pillar-edicts I, IV, and VII, and I have followed V. A. Smith in
translating it by * agents \ These agents were graded into * high ones, low ones, and
those of middle rank 9 (I, E), were acquainted with the king's wishes, controlled the
Lajukas (IV, G), and were ' placed in charge of many people 9 (VII, M), A similar
class of officers, which was created by A&oka himself, were the * reporters ' [prativedakd),
who were posted everywhere, as he says, * in order to report to me the affairs of the
people at any time, while I am eating, in the harem, in the inner apartment, even at the
cowpen, in the palanquin, and in the parks * J* It is worth noting that this list does
not include vehicles drawn by horses or bullocks, instead of which palanquins were
employed in the time of ASoka. Horses are mentioned only in the pillar-edict V 5 K.
Section I of the same edict refers to the elephant-park (mga-vana) of the king. As
Biihler (ZDMG, 46- 78) remarked on the authority of Medhatithi, 9 . the taming and the
sale of elephants used to be a royal monopoly- According to Megasthenes (I A, 6. 239),

1 See the pillar-edict IV, C, and VII, N.

2 See the pillar-edict IV, D and J. 3 See ZDMG, 47, 466 ff.

4 Cf. Hobson-Jobsoui s, v* Collector. Megasthenes (I A, 6. 338) speaks of high officers (dpx^res)
who * superintend the rivers, measure the land, as is done In Egypt, and inspect the sluices by which
water is let out from the main canals into their branches, so that every one may have an eqfcal supply
of it- The same persons have charge also of the huntsmen, and are entrusted with the power
of rewarding or ptmislmig them according to their deserts. They collect the taxes y and superintend
the occupations connected with land, as those of the woodcutters, the carpenters, the blacksmiths,
and the miners/

fi See Text, p. 5, n. I- 6 See above, p. xxxv-

7 These are evidently the i$opoi or kirivKoitoi of Megasthenes (I A, 6. 134). According to
Arrian (id., p. 237) 'they spy out what goes on in country and town, and report everything to the
king*, and according to Strabo (loc. cit.) 4 some are entrusted with the inspection of the city,
and others with that of the army. The former employ as their coadjutors the courtezans of the
city, and the latter the courtezans of the camp [cf. Magha, V, 27]. The ablest and most trustworthy
men are appointed to fill these offices/

8 See the Gimar rock-edict VI, D. 9 Cf, SEE, 25. 333, note.

1«8 f

xlii INTRODUCTION

r a private person is not allowed to keep either a horse or an elephant These animals
are held to be the special property of the king, and persons are appointed to take care
of them/ These officers are the Aivadhyaksha and Hastyadhyakska of the KatUiltya
(p. 132 ff.). The Godkyaksha of the same work (p. 128 fE) probably corresponds to the
Vracha-bhnmikas or 'inspectors of cowpens 3 in the rock-edict XII, M. The king's
cowpen is referred to in the rock-edict VI, D.

At the end of the set of rock-edicts (XIV, E) ASoka uses the word lipikara,
' a writer \ the formation of which is taught by Panini (III, 2, 21). The three Mysore
edicts were drafted by one of this class, who wrote at the end of his signature the
instrumental case lipikarena in KharoshthI characters, 1 showing thereby that he had
been transferred from North- Western India, 2 The word lip$ % * a rescript or inscription \
occurs six times in the rock-edicts. The commentary on the Unadisutras (IV, 119)
derives lipi from the root lip 9 'to smear'. This is impossible because the two
KharoshthI versions use instead of lipi the form dipi, which is found in the
Achsemenidan inscriptions. 3 Besides, the participles likhita^ lekhita, likhapita are
replaced at Shahbazgarhi by nipista t nipesita, nipesapita* which cannot be derived
from the Sanskrit root nisk-pish, 1 to crush \ but must be connected with the Ancient
Persian ni-pis/i, 'to write'. 5 The words ayi dkrama-dipi nipista, 'this rescript on morality
has been written \ at Shahbazgarhi, V, O, and XIII, X, remind one most strongly
of the cuneiform inscriptions. Thus Darius says at Behistan, column 4, section 15 : : —
\tu)pam ka kya aparam imam dipim vainahy tyam adam niyapi\shatyz, £ O thou who
shalt see this inscription in the future which I have written*; B and Xerxes says at Van :
— yanaiy dipim naiy nipisktam akunaush pasava adam niyashtayam imam dipim nipish-
tanaiy, * where [Darius] did not cause an inscription to be written ; afterwards I com-
manded to write this inscription \ 7 The conclusion is irresistible that neither dipt nor
mpisia are genuine Indian words, but that they have been taken over from the Ancient
Persian language before Paninfs time, when the provinces of Sindhu and Gandhara
belonged to the Persian empire. 8 The KharoshthI alphabet 0 and the Persepolitan
capital 10 came to India from the same source. The preamble of many of ASoka's edicts :
'king Devanampriya Priyadarsin speaks thus', is evidently a reminiscence and
modification of the Achaemenidan formula: Qdtiy Darayavatish {Xskayarsha, Arta-
xshaQra) xshaya8iya } 'says Darius (Xerxes, Artaxerxes) the king'. Tushaspha, the name
of the Yavana king who was AfiSka's governor of GirnSr, 11 seems to be a Persian
word like Vishtaspa, Keresaspa, &c, and suggests that A&oka enlisted Iranians in his
service.

I Brahmagiri, 1. 13 ; Siddapura, I. %% ; Jatinga-Ramedvara, 1. %%*

3 Biihler, EI, 3. 135. 3 Cf. Westergaard's Zwei Abhandlungen> p. 33 f.

4 See JRAS, 1913. 654. 6 See id., 1914, 97.

c See Tolman's Ancient Persian Lexicon (Nashville, 1908), p. 28 f. 7 See id., p. 53 f.

8 The provinces of Hindu and Gandara are mentioned in the inscriptions of Darius at
Persepolis and Naqsh-i-Rustam, and Herodotus (VII, 65 f.) names the 'IvSot and TavSdpwi among
the tribes composing the army of Xerxes.

B See Biihler's Ind. Pah, § 8,

10 See the Indices to Fergusson's History of Indian and Eastern Architecture, revised by
Burgess and Spiers, 3. 5x5, and to V. A. Smith's History of Fine Art in India and Ceylon^ p. 513,

II See above, p. xl and n, 3.

CHAPTER IV. ASOKA'S CONVERSION

From Buddhist literature we learn that ASoka became a convert to and patron of
Buddhism. The Ka£mlr historian Kalhana also reports that A£oka * adopted the
religion of Jina (i.e. Buddha)' and built many S tup as} According to the Dipavamsa
(VI, 55), he became a Buddhist lay- worshipper (upasa&a), and the accounts of the
Mahavamsa (V, 72) and of the Samantapasadika (p. 303) imply the same fact. His
conversion took place three full years, L'e. in the fourth year, after his abhisheka* He
is believed to have built no less than 84,000 Viharas in as many towns, besides the
Asokarama at Pataliputra, and to have consecrated all these buildings after three years,
i.e. in the seventh year of his reign. 3

A£okas inscriptions fully corroborate the tradition that he favoured Buddhism, and
show that he was intimately acquainted with its tenets, legends, and literature. This
will be clear from the subjoined references.

(1) In the Calcutta-Bairat rock-inscription the king pays his respects to the
Samgha or clergy, gives expression to his reverence to and faith in the Buddha, the
Dharma or doctrine, and the Samgha^ and recommends to monks and nuns, to laymen
and to laywomen, the study of seven ' expositions of the Dharma 9 selected by himself.
These seven texts have been actually traced in the Buddhist canon. 4

(2) In the Kau£ambi, Samchi, and Sarnath pillar-edicts he orders heretical monks
and nuns to be expelled from the Samgha. This order of the king is known to the
tradition of the Southern Buddhists. 6 .

(3) The rock-edict VIII, C, states that when he had been anointed ten years, he
paid a visit to Sambodhi, i.e. Bodh-Gaya, the place where the Buddha had attained to
perfect knowledge. According to the Divy&vadana (p. 393), A£oka visited Bodhi in
the company of the Stkavira Upagupta and distributed there 100,000 (gold pieces).

(4) The same sum he is said to have spent at Lumbim-vana, the site of Buddha's
birth (id., p. 389 £). His visit to it is confirmed by the Rummindei pillar, which was
» erected by him when, having been anointed twenty years, he came himself to the village
of Lummtni and worshipped the spot where the Buddha 6akyamuni was born.

(5) The NigalT Sagar pillar records that when he had been anointed fourteen
years, he enlarged the Stupa of the (mythical) Buddha Konakamana to the double (of
its original size), and that when he had been anointed [twenty] years, be came himself
and worshipped that spot

(6) The Kalsl and Dhauli rocks bear the figure of an elephant with the labels
( the best elephant ' and 1 the white (elephant) \° On the Girnar rock the elephant has
been destroyed, but the existing label implies that the missing figure represented the
Buddha, who is believed to have entered his mothers womb in the shape of a white

1 Rajatarahgini) I, 103. According to I, 106, and VIII, 3391, A3oka seems to have had
the surname Santdvasada.

2 See Dtpavmma % VI, 18, 34; Mahdvantsa^ V, 34 ; Samantapasadika^ p. 300.

11 According to the Makdvamsa, V, 309, in his sixth year ; but see IA, 30. 333, n. 18.
* See Text, p. 174, n. i« 6 See Text, p. 160, n. 5.

0 See Text, p. 50, n. 3, and p. 93, n. 1.

f 2

xliv

INTRODUCTION

elephant; 1 cf. the Nidanakatha of the Jataka, vol. i, p. 50, and the representation of
the * descent of the Blessed one 1 on the Bharaut Sffipa*

These six references raise a strong presumption in favour of the view that ASoka
had adopted the Buddhist religion in the course of his reign, Further undeniable
evidence is supplied by the Rupnath, Sahasram, Bairat, Maski, and the three Mysore
rock-inscriptions, which will have now to be considered at some length. These records,
or proclamations {iravand) as ASoka calls them himself, were issued 1 two and a half
years and somewhat more' after he had become a Buddhist {Sakya at Rupnath,
Buddhar&akya at Maski, section B) or a lay-worshipper {upasaka, Sahasram, &c), and
'a year and somewhat more" after he had approached the Samgka (Rupnath, &c,
section D). Section B confirms the statement of the Dlpavamsa that ASoka became
a Buddhist upasaka (above, p. xliii). In section D the word 'approached' (ypeta) is
ambiguous. Biihler , who first edited these inscriptions, took it in the sense of
' entered ' ; and, by adding thirty-two and a half years (which were derived from the
misreading adhitisani at Rupnath) and one further year to the traditional date of ASokas
conversion (three years), he arrived at the conclusion that the Rupnath edict was
issued shortly before his death (IA, 6. 153). After Oldenberg had shown that adhi-
tisani was a misreading for adhatiyani, f two and a half', 3 . Biihler was obliged 'to give up
the assumption that the statements of the inscription regarding the time of Anoka's
conversion to Buddhism agree with those of the Buddhist tradition' (EI, 3. 137). As
Asoka is known to have reigned thirty-seven years, 4 Fleet, who followed Biihler in
assigning the Rupnath and cognate edicts to the last years of the king s life, assumed
that he abdicated before the end of it in order to turn a Buddhist monk. But literary
tradition knows nothing of such an abdication, unless we can find some reminiscence of
it in the fact that 'the Divyavadana relates that A£oka died destitute of power and
possessions, having given everything that he could give to the Buddhist Samgka V
Moreover, an ex-king could not have issued commands (anapayati, Brahmagiri edict, B)
to his former officers. Besides, the Rupnath and Sahasram edicts must be considered
the earliest of all the ASoka inscriptions for two reasons : — (1) they speak of inscrip-
tions on rocks and pillars as a task which it was intended to carry out, and not as
a fait accompli ; 6 (2) they, and the three Mysore records, contain the first elements of
ASoka's Dharma, which we find more fully developed in his rock- and pillar-edicts.
Biihler (EI, 3. 141) believed that, as the Rupnath edict contrasts the words 'since I
have approached the Samgka 9 with the words 1 since I am a (Buddhist) lay-worshipper
the former cannot convey any other meaning but ' that he had entered the Samgka, and
had become, at least nominally, a monk ; compare the Sanskrit phrases yajnam, vratam,
or brahmacharyam upa4\ But the only other testimony for such a pabbajja is that of
the Chinese pilgrim I-tsing, who mentions an image of ASoka dressed in the garb of a
Buddhist monk \ 7 and the expression samgham upa4 for the precise idea of * entering
into the monastic order ' is, as Senart (I A, 20. 163) reminds us, * vague and not sanctioned
by the ordinary terminology, necessarily fixed at an early date in such a matter ; besides,
this situation of a king, who, while preserving his royal prerogatives and his royal life,
enters into a religious order, is far removed from the idea which we are accustomed to

1 See Text, p. 37, n. 2.

* Cunningham's Stupa of Bharhut, plate 38, and IA, 21. 335, No, 98 : Bhagavaio ukramti
(read thus instead of okramii and see Biihler's Tnd. PaL y § 16, section C, No. 6).

3 See Text, p. 167, n. 17. 4 See Dlpavamsa, V, 101 ; Mahavamsa> XX, 6\

5 Fleet in JRAS, 1913. 657. 6 See Senart, IA, 2a 7 See Fleet, JRAS, 1908. 495.

ASOKA'S CONVERSION xlv

form with regard to Buddhist monachism in the ancient period/ These considerations
induce me to accept the view of Senart, who takes the word upeta in the sense of
e visited * and finds in it a reference to a state visit paid by the king to the Samgha. 1
Anoka's first visit to the Samgha is placed by the Dlpavamsa (VI, 78), Mahavamsa
(V, 76), and SamaniapasMika (p. 303) in the very year of his conversion to Buddhism.
Senart compares the visit recorded in the Rupnath and connected edicts with the
festival of the consecration of Anoka's 84,000 Stupas } which is alleged to have been
celebrated three years later, and at which the king is stated to have 6 stood in the
midst of the Samgha \ 2

As stated above (p. xliv), the Rupnath edict informs us that, when issuing it,

(1) ASoka had been a Buddhist for more than two and a half years (section B), and

(2) more than a year had passed after his visit to the Samgha (section D). The word
sumi, 'I am f , in section B of the Rupnath, Sahasram, and Maski edicts proves that the
two and a half years of Anoka's updsakaiva did not precede the single year which
followed his visit to the Samgka, but included the second period. 3 Instead of section C
of the Rupnath and Sahasram edicts, the Brahmagiri and ^iddapura edicts read:

* but indeed I had not been very zealous for one year \ This more precise statement
implies that the period of somewhat more than two and a half years has to be sub-
divided into one year with, no doubt, a little more, followed by one year with the
balance of the whole period. During this second year, A£oka, having visited the
Samgha, showed himself very zealous. 4 In section E of the Sahasram edict he states
that, in consequence of his zeal, 'men in Jambudvlpa (i.e. in India), being during that
(i. e. in the preceding) time unmingled with the gods, have (now) been made (by me)
mingled with the gods \ .This passage has been much discussed and interpreted in
various ways. I have suggested that the 'gods' (clem) may be compared with the

* divine figures ' {divyani rupani) of the rock-edict IV, B, where the king claims to have
exhibited * representations of aerial chariots, representations of elephants, masses of fire,
and other divine figures evidently in order to induce his subjects to lead moral lives
and thereby to qualify for heaven. 5 The 'festive meetings 1 (sama/a) which were
approved of by him in the rock-edict I, E, are probably identical with those religious
shows instituted by him.

I now pass to the knottiest problem of all those which the Rupnath and cognate edicts
propound to posterity, viz, the meaning and application of the word vivasa at the end
of the Rupnath edict. This substantive may be expected to be derived from the same
root as, and to be connected in meaning with, the verb vivaseti in a preceding section
(L). The same verb occurs as vivasayati in section I of the Sarnath edict. As I have
shown elsewhere, 6 this section adds nothing new to the king's order, but contains further
provisions for ensuring a still wider circulation to it, and we have to translate vivasayati
at Sarnath and, along with it, vivaseti at Rupnath by ' causing to leave home, causing to
start on tour, despatching (messengers) \* Consequently the substantive vivasa seems
to mean 1 staying away from home, remaining on tour A comparison of the wording
of section M at Rupnath with section J at Sahasram yields the result that the edict was

1 See IA 3 %o m 334, and cf. JA (11), 7. 435 ff.

3 Dtpavamsa^ VII, 3 ; Mahavamsa^ V, 185 ; Samantapasadikd, p, 304,

3 This point was first recognised by Senart in 1893; see JA (8), 19, 481, and c£ my remarks
in JRAS, 1910, 144 £ , and Senart in J A (11), 7. 436,

* See Rupnath, D ; Maski, C ; Brahmagiri and ^iddapura, E.

6 See JRAS, 1913. 653 £ c See Text, p. 163, n> 10, and JRAS a 1913, 1053 ff.

7 Cf. Thomas, J A (io), 15. 518. —

xlvi

INTRODUCTION

issued by a person on tour, who can be no other but A£oka himself, 1 when he had spent
256 nights 2 on tour. It follows that Asoka had started on tour a few months after
visiting the Samgka % which he had done more than a year before issuing the Rupnath,
Sahasram, Bairat, Maski, and the three Mysore edicts.

The Rupnath and cognate edicts do not specify the years of Anoka's reign in which
his conversion and his visit to the Samgka, took place ; but they furnish a few de ails
which enable us to fix their time with great probability, viz. :

(a) ASoka became a Buddhist upasaka.

(b) He visited the Samgha one year after (#).

(c) He started on tour,

(d) He issued the Rupnath edict, &c., more than two and a half years after (0),

more than one year after (£), and 256 nights after (c).

On p. xxxvi I gave a conspectus of the regnal dates which ASoka's inscriptions
contain. Of these I here repeat the following ones in tabular form :

No, 1 (Rock-edict XIII 18 years after the abhisheka Conquest of Kaliiiga*

„ VIII jo „ „ „ Visit to Sambodhi

„ 3 Pillar-edict VI 12 „ if „ Publication of rescripts on morality.

„ 4 Rock-edict IV „ „ „ „ Institution of public shows of edi-

fying subjects.

On p. xliv I gave two pieces of evidence to show that {d) the Rupnath and cognate
edicts must be considered the earliest of all. No* 3 places them twelve years after ASoka's
abhisheka,) i.e. in the thirteenth year of his reign. 3 If we suppose that they belong to
the second half of the thirteenth year, we may combine No. 2 with (a) and assume that
ASoka's visit to Sambodhi in the eleventh year of his reign was connected with his
conversion to Buddhism* In this case {b) would fall in his twelfth year and (c) about
the end of the same year. No, 1 explains the conversion by mentioning the circum-
stances which occasioned it. The king confesses that the Kalinga war was the turning-
point in his religious career, and that his grief at the enormous loss of human life made
him repent of his conquest and aspire henceforth to the c conquest by morality'. 4
Herewith we may compare the Mahavanzsa, V, 189 :

1 Before,, he had been known as Chandaioka (i. e. the fierce ASoka) on account of
his evil deeds ; afterwards he became known as Dharm asoka (i.e. the pious Asoka) on
account of his virtuous deeds \ 6

The Mahavainsa places this change of name and character in the seventh year of
Asoka s reign and his conversion already in the fourth year (above, p. xliii). These
dates cannot be reconciled with the epigraphical ones and must be erroneous. 0 But
the fact that the Buddhist chronicles agree with the inscriptions in recording a change
in Anoka's policy and principles of government about the time of his conversion proves
that their accounts are not purely imaginary, but are based on contemporaneous tradition.

1 See Text, p. 169, iu 8.

2 The discovery of the word IaU f * a night *, which had escaped the attention of scholars for
thirty-three years, is due to Thomas ; see JA (10), 15. 530.

3 This view is confirmed by section E of the Rupnath edict, which alludes to the same shows
as No* 4. ■ 1

4 See the rock-edict XIII, P and U.

5 The same statement is made in the Divydvaddna^ p. 383.
* Cf. Senart's remarks, IA, ao. 535,

ASOKA'S CONVERSION xlvii

At the same time they furnish in this manner another piece of evidence in favour of
the correctness of Prinsep's identification of As oka with the Devanainpriya who issued
the edicts published in this volume.

A few words have to be added concerning the 256 nights which the king had spent
on tour when he published his first religious proclamations. Asoka's tours are referred
to and their object specified in the rock-edict VIII, in which he states that, after he had
gone to Sambodhi (i.e. after his conversion to Buddhism), he commenced to undertake
' tours of morality 3 {dharma-yatra) for £ visiting Brahmanas and £ramanas and making
gifts (to them), visiting the aged and supporting (them) with gold, visiting the people
of the country, instructing (them) in morality, and questioning (them) about morality \
This edict was probably not issued before the rock-edict V which records the appoint-
ment of Dharma-mahamatras thirteen years after the abhisheka. As the tour during
which Agoka issued the Rupnath edict had been undertaken in his twelfth year when he
commenced to be ' very zealous", it maybe concluded that it was his first dharma-yatra.
When he issued his proclamation in the second half of his thirteenth year, he had been
in camp 256 nights. The special reason which induced him to acquaint us with this
figure is not apparent. Fleet has shown that it does not mark any division or total
of subdivisions of the year, either lunar or solar j 1 but, as I believe I have shown that
the Rupnath and other records are not the last, but the earliest of the edicts, I am
unable to accept his ingenious suggestion that the 256 nights had been spent in worship
because they corresponded to an equal number of years which had then elapsed since
Buddha's Nirvana. 3

It must still tie noted that the Calcutta-Bairat rock-inscription or 'letter to the
Samgka ' seems to be earlier than all the other rock- and pillar-edicts. The references
to a few Buddhist tracts in this inscription suggest that after his visit to the Samgka, and
before starting on tour, he was engaged in studying the sacred literature* This would
place the inscriptiofr-in the twelfth year of his reign.

The KauSambI, Saihchi, and Sarnath edicts cannot be earlier than the six first
pillar-edicts, because the first of them is engraved on the Allahabad-Kosam pillar in
a position which shows it to have been a subsequent addition. 3

CHAPTER V. ASOKA'S DHARMA

In the last chapter I trust to have proved that ASoka had already embraced
Buddhism when he commenced to issue c proclamations on morality 1 {dkarma-fravana)
or 1 rescripts on morality * {dkarma-lipz) in order to convert his subjects. He tells us
himself (pillar-edict VII, J-L) :

*

1 The following occurred to me : I shall issue proclamations on morality (and)
shall order instruction in morality (to be given). Hearing this, men will conform to (it),
will be elevated, and will (be made to) progress considerably by the promotion of
morality/

The date of this propaganda is given in the pillar-edict VI, B :

'(When I had been) anointed twelve years, rescripts on morality were caused
to be written by me for the welfare and happiness of the people, (in order that), not

1 JRAS, 1911. 1097. 2 id,, 1910. 1307 f. 3 See above, p. xfx.

xlviii INTRODUCTION

i

transgressing those (rescripts), they might attain a promotion of morality in various
respects. 3

As shown above (p. xliv), A£5ka's first proclamations (fravana) 1 were the Rupnath
and cognate edicts. When issuing them, he ordered that his views should be made
public by inscribing them on rocks and pillars. 2 In the same year he directed his
officers to carry on the propaganda on their quinquennial circuit (rock-edict III, C) :

* Everywhere in my dominions the Yuktas, the Rajftka, and the Prade&ika shall set
out on a complete tour (throughout their charges) every five years for this very purpose,
(viz.) for the following instruction in morality as well as for other business.' 3

In the next year of his reign he created special * Mahamatras of morality'
{Dkarma-mah amatra, rock-edict V, I), whom I have mentioned before (p. xl)« A fresh
set of six edicts was engraved on pillars twenty-six years after the abkisfzeka, and the
seventh pillar-edict at Delhi-Topra was added in the next year,

European analogies might lead us to expect that Aioka's conversion to Buddhism
would have induced him to persecute the votaries of other religions. In reality the
Hindus have been at all times extremely tolerant to other creeds, and have allowed
everybody to try to attain salvation in his own fashion. Among the six orthodox
schools of philosophy they count the pantheistic Vedanta and the atheistic Samkhya,
and epigraphical and literary records show that Hindu kings considered it their duty to
build temples and to make grants to other gods and denominations than their own. The
same tolerance was practised by ASoka. As a pious Hindu he acknowledged the
f debt* (find) which every king owes to his subjects in return for the revenue
{skaddhagd) levied from them, and which consists in affording them protection (pa/ana) :

' Whatever effort I am making, (is made) in order that I may discharge the debt
(which I owe) to living beings, (that) I may make them happy in this (world), and (that)
they may attain heaven in the other (world)/ 4

In the same spirit he says :

' All men are my children. As on behalf of (my own) children I desire that they
may be provided by me with complete welfare and happiness in this world and in the
other world, even so is my desire on behalf of all men.' 6

This principle is further specified in the pillar-edict VI, C-E :

1 (Thinking) : (f thus the welfare and happiness of the people (will be secured) "
I am directing my attention not only to (my) relatives, but to those who are near and
far, in order that I may lead them to happiness, and I am instructing (them) accor-
dingly* In the same manner I am directing my attention to all classes. And all the
sects have been honoured by me with honours of various kinds/

1 Rupnath, H 3 M ; Sahasram, H, J ; Brahmagiri and &ddapura, I, K,

2 Rupnath, J, K ; Sahasram, L, M ; Delhi-Topra pillar-edict VII, P.
8 Cf. also the Dhauli separate edict I, Z — CC«

4 See the rock-edict VI, L, and cf. the second separate edict at Dhauli, H, and at Jaugada, I.
On the other hand, the king reminds the Mahamatras that they owe him the debt of obedience
in return for the salary received from him ; see id., L and M t respectively, and the first separate
edict, Q and R, U and V, respectively.

6 See the first separate edict at Jaugada, F, G, and the second, E, R

ASOKA'S DHARMA . xlix

■

Accordingly he directed his Dkarma-makamatras to busy themselves with
Brahmanas and Ibhyas (I e. Vaisyas, rock-edict V, K), and with ascetics and householders
(pillar-edict VII, Y), placed special officers in charge of the Buddhist clergy, of the
Ajivikasj 1 Nirganthas (i.e. Jainas), and other sects (id., Z), and permitted all sects to
reside in any place they liked (rock-edict VII, A). In the very remarkable rock-edict
XII, which does him the greatest credit, he gives expression to his impartial con-
sideration for all sects 3 and entreats them in their own interest to respect each other:

'For whosoever praises his own sect or blames other sects^all (this) out of
devotion to his own sect, (i. e.) with the view of glorifying his own sect, — if he is acting
thus, he rather injures his own sect very severely * {section H).

■ i

Hence the king recommends to all sects concord {samavSya, section I) and the
guarding of speech (vac/io-gyipii, section D).

There is nothing specifically Buddhistic in those benefactions to which the second
rock-edict refers, A6dka arranged for medical treatment of men and cattle not only in
his own dominions, but among his borderers, and caused medicinal herbs, roots, and
fruits to be cultivated. .Along the roads he had trees planted and wells dug for the
benefit of cattle and men, 3 The Delhi-Topra pillar-edict VII, which was issued twenty-
seven years after the abhisheka, states that he planted banyan-trees and mango-groves
along the roads, that at intervals of eight Ms he had wells .dug and flights of steps
(for descending into the water) built, and that he established numerous places for the
supply of drinking-water to cattle and men ■ (sections R-T). When twenty-six years
had elapsed after his abhisheka, he had ordered the release of prisoners twenty-five
times (pillar-edict V, L). This suggests that he used to proclaim an amnesty to
criminals at almost every anniversary of his coronation. The fourth pillar-edict records
that the king left rewards and punishments to the discretion of his Lajukas, in order to
ensure impartiality in judicial proceedings, and that he granted three days 1 respite to
prisoners on whom the sentence of capital punishment had been passed. The fifth
rock-edict (L) and the first separate edict (Dhauli, J, K, Y ; Jaugada, K, L, Z) also
testify to his regard for innocent prisoners.

All these measures were certainly prompted by his care for his subjects, but they
do not characterize him as a Buddhist reformer. If we turn to an examination of what
he tells us about the nature of his Z>karma t it appears that the latter is in thorough
agreement with the picture of Buddhist morality which is preserved in the beautiful
anthology entitled Dhammapada, i,e. 'words of morality'- Here we find Buddhism in
statu nascendi. * From the definitions or descriptions which the king gives us, it follows
that to him D karma ordinarily implies what we call the sum of moral duties/ 4 * The
ideas and the language which are brought to light, from a religious point -of view, in our
inscriptions, cannot be considered as an isolated expression of individual convictions or
conceptions/ The Dhammapada 1 lays before us an equivalent sufficiently exact to allow

1 The Barabar Hill inscriptions record a grant of caves to the Ajlvikas, but it is not
absolutely certain whether the donor was identical with Asoka. .
a Cf- also the pillar-edict VI, E, and VII, Y.

3 Megasthenes speaks of officers who 1 construct roads, and at every ten stadia set up a pillar
to show the by-roads and distances 3 (I A, 6 3 238), and of the * royal road 3 (68bs {latriXuctf =
raja-patha in Sanskrit) leading from the western frontier to the capital Pataliputra, which c has
been measured by schoeni (1 vyoivos = 40 stadia), and is in length 10,000 stadia' (id*, p. 136).

4 Senart, IA, 20. 460. '
101s g

1

INTRODUCTION

us to consider that they correspond to a certain state of Buddhism, earlier than that
which has found expression in the majority of the books which have come down to us/ 1

The word D karma is first mentioned in the Maski edict (section E)> It is defined
thus in the second portion of the Brahmagiri record (sections M-Q) :

e Moreover, Devanantpriya speaks thus : Obedience must be rendered to mother
and father, likewise to elders ; firmness (of compassion) must be shown towards
animals ; the truth must be spoken : these same moral virtues {dharnta-gtmcfy must be
practised. In the same way the pupil must show reverence to the master, and one
must behave in a suitable manner towards relatives. This is an ancient rule, and this
conduces to long life. Thus one must act/ . . -

The rock-edicts repeat or amplify the same injunctions :■

* Meritorious is obedience to mother and father. Liberality to friends, acquain-
tances, and relatives, to Brahmanas and Sramanas (L e. Buddhist monks) is meritorious.
Abstention from killing animals is meritorious. Moderation in expenditure (and)
moderation in possessions are meritorious' (III, D).

' Abstention from killing animals, abstention from hurting living beings, courtesy
to relatives, courtesy to Brahmanas and Sramanas, obedience to mother (and) father,
(and) obedience to the aged ' (IV, C).

1 Proper courtesy to slaves and servants, reverence to elders,- gentleness to animals,
(and) liberality to Brahmanas and Sramanas - (IX, G),

' Proper courtesy to slaves and servants, obedience to mother (and) father, liberality
to friends, acquaintances, and relatives, to Brahmanas and Sramanas, (and) abstention
from killing animals 9 (XI, C). * "

' Obedience to those who receive high pay, obedience to mother and father,
obedience to elders, proper courtesy to friends, acquaintances, companions, and rela-
tives, to slaves and servants, (and) firm devotion' pCIII, G) 1 .

Finally, the pillar-edict VII, section HH, speaks of a progress 'in obedience to
mother and father,- in obedience to elders, in courtesy to the aged, in courtesy to Brah-
manas and Sramanas, to the poor and distressed, (and) even to slaves and servants \

A noteworthy point in the above extracts is the equal respect which the king paid
to Brahmanas and Sramanas. 2 As Senart (IA, 20. 263) has shown, the Dkammapada,
though a professedly Buddhist work, does exactly the same. There are, however, two
edicts in which A£6ka denounces Brahmanical usage. In the ninth rock-edict he
condemns 1 many and various vulgar (" offensive " at Shahbazgarfil) and useless cere-
monies * which women are practising ' during illness, at the marriage of a son or a
daughter, at the birth of a son, and when setting out on a journey and recommends
in their stead the practice of morality. 3 Secondly, in the first rock-edict, section B, he
directly prohibits the killing of animals at sacrifices. At the end of the same edict,
however, he naively confesses that he had not yet been able to carry out fully the
1 abstention from killing animals' which formed part of his moral code, and that three
animals were still being killed daily in his kitchen ; but he promises that even this

1 Senart, IA, 30. 2,6

2 Megasthenes mentions the Bpayjidvai and Sappdvcu as two kinds of <pt\6(ra<fiai ; see
IA a 6. 343*

3 Cf. the Maiigala-sutta {Khudddka-paiha, V; JRAS, 1870. 313 ff.) or Mahamahgala-sutta
{Suttanipdta, II, 4), in which the Buddha himself declares what he considers 'the highest
mahgala \

ASOKA'S DHARMA

Ii

slaughter would be discontinued in future. Along with animal sacrifices he prohibited
festive meetings (satnafa, sections C, D), perhaps because some of them, like the
Spanish bull-fights, consisted of contests of animals, 1 and substituted another kind
of festive meetings (section E), viz. the edifying shows alluded to in the fourth rock-edict
and in the Rupnath and cognate edicts (above, p. xlv).

Among Anoka's 'good deeds* the second pillar-edict (E) gives prominence to
various benefits conferred on animals. This statement is explained by the fifth pillar-
edict, which contains a detailed list of animals that were declared inviolable either
permanently or on certain days, among them the well-known fast-days {j>osathd)} From
the Delhi-Topra pillar-edict VII it appears that this limitation of the general principle
of ahimsa was a concession which A£oka, though a convinced JBuddhist, was obliged to
make to the majority of his subjects :

* Now this progress of morality among men has been promoted .(by me) only in two
ways, (viz.) by moral restrictions and by instruction. 3 But among these (two), those
moral restrictions are of little consequence-; by instruction, however, (morality is
promoted) more considerably. Now moral restrictions indeed are these, that I have
ordered this, (that) certain animals are inviolable - . ,> . By instruction, however, the
progress of morality among men has ^been promoted more considerably, (because it
leads) to abstention from hurting living beings^(and)-to abstention from killing animals '
(sections JJ-NN).

One of the items in the lists of ^virtues which constituted A£oka*s D karma was
liberality or charity {d&na). He not only practised it on 'his 1 tours of morality ' (above,
p. xlvii), but organized the distribution of his own gifts and of those of his relatives
through his officers ; see the Delhi- Jopra pillar-edict VII, sections CC, DD :

1 Both these and many other chief s (officers) are occupied with the delivery of the
gifts of myself as well as of the queens, and among my whole harem [they are reporting]
in divers ways different worthy recipients of charity 'both here and in the provinces.
And others were ^ordered by me to busy themselves also with the delivery of the gifts
of (my) sons and of other queens' sons, in order N (to promote) noble deeds of morality
(and) the practice of morality/

According to the next section :(EE) * noble deeds of morality and the practice of
morality (consist in) this, that ((morality), viz. compassion, liberality, truthfulness, purity,
gentleness, and goodness, will thus be promoted among men ' ; while the pillar-
edict II (B, C) says : — ' What does morality include ? (It includes) few sins, many
virtuous deeds, compassion, liberality, truthfulness, (and) purity/ These two lists
remind us of verse 524 of the Dhammafada^ where it is stated that the practice of
truthfulness, absence of anger, and charity leads to the gods : :

Sachcham bhane na kujjheyya dajja appasmi yachitoi
etehi tlni thanehi gachchhe devana santikeji

With the words f few sins, many virtuous deeds* in the pillar-edict II, C, Senart
(I A, 20- 262) compares verse 183 of the Dhammapada ;

Sabbapapass* akaranam kusalass* upasampada 1
sach i 1 1 apar y o dapanam etaih Buddhana sasanam it

1 See Thomas, JRAS, 1914- 39a ff.

a Cf, Kern's Manual of Indian Buddhism t p. 99 f., and Vinaya Texts, part 1 (SEE, 13), p. x-
The Buddhist fast-days are mentioned also in the Sarnath pillar-edict, H.

3 This, and not 'conversion', seems to be the actual meaning of nijhati* C£ Suiianipdia^
II, 8, verses 5 and 7.

g 2

lii INTRODUCTION

In the fourth rock-edict A£oka remarks that ' the practice of morality is not
(possible) for (a person) devoid of good conduct* (aillasya, section H) s and exhorts his
descendants to be * abiding by morality (and) by good conduct 9 (dharme Hie Hshthaniah,
F). In the Dhammapada we read in verse 217 :

■

Sll a-dass ana-s ampann am dhammatthaih sachchavadinam 1
and in verse 84 :

sa silava pannava dhammiko siya n

A

Anoka's remark : sukaram hipapam^ 'for sin is easily committed ' (Girnar edict V, G),
reminds us of sukaram asadhmii in verse 163 of the Dhammapada, and the words :
dupativekhe cfm kho esa> s now this (evil deed of mine)* is indeed difficult to recognise '
(pillar-edict III, D), of verse 252 :

Sudassam vajjam amies am attano pana duddasaih 1

and of verse 50:

Na paresaih vilomani na pares aril katakatam |
attano va avekkheyya katani akatani cha 11

The lists of evil passions (asm ava-gam tnt, pillar-edict III, F) and dispositions
(jatani) 1 do not tally with the asavas and kilesas of the Buddhists- 2 To counteract these
dispositions, ASoka recommends f the absence of anger and the avoidance of hurry ' 3
and continues :

1 Whoever is fatigued in the administration (of justice), will [not] move and rise ; but
one ought to move, to walk, and to advance in the administration (of justice) 1 (Jaugada, O).

■

-

This maxim reminds one of verse 168 of the DJiammapada :

Uttitthe nappamajjeyya dhammam sucharitarh chare \

Already Anoka's earliest proclamations have zeal (pardkrama or prakrama) for
their subject.* He returns to it in the sixth rock-edict, which dwells on the necessity
of exertion (utthaua, sections H, J) or zeal (parakra?na > N) in conducting public business.
Similarly, the Dhammapada recommends utthana (verses 24, 25, 280), parakkama
(verses 23, 383), and appantada (verses 21-32), In two of his sermons on 'zeal'
ASoka appeals to all his subjects, not only to those in high positions, but to those in
humble life as well ; see the Rupnath edict, sections G, H :

* And this cannot be reached by (persons of) high rank (alone), (but) even a lowly
(person) is able to attain even the great heaven if he is zealous. And for the following
purpose has (this) proclamation been issued, (that) both the lowly and the exalted may
be zealous/

1

Compare with this the rock-edict X, sections E, F :

1 But it is indeed difficult either for a lowly person or for a high one to accomplish
this without great zeal (and without) laying aside every (other aim). But among these
(two) it is indeed (more) difficult to accomplish for a high (person).'

1 See the first separate edict at Dhauli, M, and at Jaugada, N.

2 See Childers' Pali Dictionary.

3 See the first separate edict at Dhauli, O, and at Jaugada, P,

4 Rupnath, Sahasram, and Bairat, F-H ; Brahmagiri and Siddapura, G-I.

ASOKA'S DHARMA Mii
A similar sentiment occurs in the seventh rock-edict, section R:

* But even one who (practises) great liberality, (but) does not possess self-control,
purity of mind, gratitude, and firm devotion, is very mean/

The eleventh rock-edict (R) and the ninth (J) state that 'there is no such gift
as the gift of morality* {dharma-Mna)* Senart (I A, 20. 62) compares verse 354
of the Dhammapada

Sabbadanam dhammadanaih jinatL

Spiritual insight {chakkhu), which A£5ka claims to have spread in many ways, 1
is alluded to in the Dhammapada, verse 273 ;

virago settho dhammanarh dipadanaih cha chakkhuma u

According to the thirteenth rock-edict (L) 1 Devanampriya thinks that even (to
one) who should wrong (him), what can be forgiven is to be forgiven \*
This remark reminds us of the noble verse 223 of the Dhammapada : 3

Akkodhena jine kodham asadhum sadhuna jine 1
jine kadaryam . danena sacchen&likavadinam \\

The thirteenth rock-edict (sections M-O) continues thus ;

* And even (the inhabitants of) the forests which are (included) in the dominions
of Devanampriya, even those he pacifies (and) instructs, 4 And they are told of the
power (to punish them) which Devanampriya (possesses) in spite of (his) repentance,
in order that they may be ashamed (of their crimes) and may not be killed. For
Devanampriya desires towards all beings abstention from hurting, self-control, (and)
impartiality in (case of) violence/

This is the * conquest by morality 1 {dharma-vijayd) which A£oka substitutes for the
conquest by arms, and which he claims to have won even among his neighbours
(sections P-U). He requests his descendants that they ' should not think that a fresh
conquest ought to be made, (that) if a conquest does please them they should take
pleasure in mercy and light punishments, and (that) they should regard the conquest by
morality as the only (true) conquest * (section X).

In one important point ASoka's inscriptions differ from, and reflect an earlier stage
in the development of Buddhist theology or metaphysics than, the Dhammapada : they
do not yet know anything of the doctrine of Nirvana, but presuppose the general
Hindu belief that the rewards of the practice of Dharma are happiness in this world
and merit in the other world. See the rock-edict IX, M, N (Kalsi) ; X, C; XI, E ;
XIII, W, Y, AA ; the Dhauli separate edict I, F ; II, E, G, K; the pillar-edict I, C ;
III, H ; IV, E, M, N ; VII, PP. Ci the Dhammapada, verse 219 £ :

Chirappavasim purisam durato sotthim agatarh 1
fiatimitta suhajja cha abhinandanti agatarh 11
Tath' eva katapunnarii pi asma loka param gataih 1
punnani patiganhanti piyam natlva agatam II

1 See the pillar-edict II, D, 2 Cf. the Dhauli separate edict II, G.

8 The same verse occurs both in the Jdiaka and in the Mahabharata ; see Rhys Davids,
Buddhist Birth Stories, p. xxvii, and Franke, VOJ, so, 300 ff. * See above, p. li, n. 3.

liv INTRODUCTION

Instead of c merit in the other world' A£oka often uses the term e heaven* {svargd).
See Rupnath, Sahasram, and Bairat, G ; Brahmagiri and Siddapura, H ; the rock-
edict VI, L; IX, K, L (Girnar); the Dhauli separate edict I, S, U ; II, L. The
Dhammapada (verse 1 26), however, distinguishes Nirvaiuz from Svarga :

saggam sugatino yanti parinibbant 3 anasava it

# # - * #

At the end of this* survey of the contents of ASoka s inscriptions we have still to
consider the fourteenth rock-edict, in which the author of the preceding edicts states
that he caused them to be written * either in an abridged (form), or of middle (size), or
at full length. For the whole was not suitable everywhere \ The words 'at full
length 4 must apply to the complete sets of fourteen edicts at Girnar, Kalsl, Shahbaz-
garhi, and Mansehra. These four versions are practically identical, with the exception
of the end of edict IX, where the three last of them (Kalsi, &c.) differ, for reasons which
are not apparent, from Girnar, Dhauli, and Jaugada, 1 The words ' in an abridged
(form) 9 may refer to the Rupnath and cognate edicts, and the words * of middle (size) '
to Dhauli and Jaugada, where two separate edicts were substituted for the rock-edicts
XI-XIIL These, or at least the third of them, were c not suitable' here because
Dhauli and Jaugada formed part of the newly conquered country of Kalinga and
required different treatment and special orders to the administrative officers. It can
be shown that the two separate edicts at Dhauli and Jaugada were contemporaneous
with the thirteenth rock-edict of the other versions : The words ' that Devanampriya
will forgive them (viz. his unconquered borderers) what can be forgiven ; that they may
(be induced) by me (to) practise morality ; (and) that they may attain (happiness in) this
world and (in) the other world 1 in section G of the Dhauli separate edict 1 1 correspond
to sections L and M of the thirteenth rock-edict at ShahbazgarhT :

' And Devanampriya thinks that even (to one) who should wrong (him), what
can be forgiven is to be forgiven- And even (the inhabitants of) the forests which are
(included) in the dominions of Devanampriya, even those he pacifies (and) instructs/ 2

Another point of contact exists between the first separate edict and the third
rock-edict, which A£oka issued twelve years after his abhisheka ) and in which he ordered
the officers of all districts of h\s empire to undertake quinquennial tours for inspection
and propaganda purposes. The first separate edict at Dhauli must have been drafted
in the same year because in its sections Z and GC the king speaks of the quinquennial
circuit of the Maliamatras as a measure which he was about to introduce. At the same
time triennial tours were instituted in the provinces of Ujjayinl and TakshaSila ; see
sections A A, BB of the same edict

I now add a classified list of all the A£oka inscriptions.

I* Buddhist Inscriptions.

(1) Calcutta-Bairat rock-inscription.
t (2) Rummindei and Nigall Sagar pillars.

(3) KauSambI, Sariichi, and Sirnath pillar-edicts-

II. Proclamations or 'rescripts on morality

(1) Early edicts.

(a) Rupnath, Sahasram, Bairat, and Maski.

(6) Brahmagiri, Siddapura, and Jatinga-RameSvara.

1 See Text, p. 39, n. 1

2 See above, p. llii and n. 4.

ASOKA'S D HARM A

(2) Rock-edicts.

(a) Edicts I-XIV at Girnar, KalsT, Shahbazgarhl, and Mansehra.
{b) Edicts I-X, XIV, and two separate edicts at Dhauli and Jaugad

(3) Pillar-edicts.

(a) Edicts I~VI at Delhi-Mlrath, &c.
(6) Edicts I-VII at Delhi-Topra.

III. Donative inscriptions.

{1) Barabar Hill cave-inscriptions.
(2) Queen's pillar-edict.

Ivi

. INTRODUCTION

CHAPTER VI.

+ J ■

GRAMMAR OF THE GIRNAR ROCK-EDICTS

■

A.— PHONETICS
I. Vowels.

The vowel a is replaced by u in astidha (=Skt. aushadha^ II, 5). This change is due to the
influence of the 0 in the preceding syllable; cf. ndupdna=S 1 kt. ndqp&na in the Magadha dialect. 1

The e of eta (=%Vra?) seems to be developed from an original i; see Johansson, SAM/16. , § ai.

As in Pali, Skt u is represented by a in gam (XIII, 6), while the form guru occurs three times.
The a may have been introduced from the comparative garlyas and the superlative garishiha ; see
Michelson, IF, £3. 2,60, n> 1. In Mo (=Skt khaln) the a is lost by syncope, the / is assimilated to
the preceding kh> and Skt, u is represented by 0* The form is used also In Pali, while the literary
Prakrits have Mm (for ^khlu, an enclitic form of khalu) instead of It?

In the foreign name Amtiyaka^Avrtoxps, 8 is expressed by^. In [A]7ht[ek]ina='AvTLyovQs,
e and i correspond to i and and in Tttramdya = IlroAe/ialby, u and a too and £

The Girnar dialect has lost one of the Sanskrit vowels, viz- ri 9 which became i (after the stress
accent) in etdrisa, tdrisa, yarisa (—Skt. etddrisa y &c), and u (after labials) in paripuchhd and swte
(= vritia> X, 3), but generally a x—dnaihna (—aurinyq), hacha {—krityd) y kata 9 dadha, bhata^ bhataha^
maga t magavyd, mata {—mrita, XIII, 1), vistaia^ vydpata, suhadaya 3 (IX, 7), v\a\dhi {^vriddhi,
IV, 11). In vadhi (—vrzddfii, XII, 8, 9) and mata 4 the n, which became a, has caused the
lingualizattorij of the following dental- In vrachha {^vriksha^ II, 8) the vowel H is represented by
the syllable ra, and in srtmdru (XII, 7) by ru through the influence of other forms of the root snu

Of diphthongs, ai is found only in thaira, iraidasa^ and samac/iaira, the genesis of which will
be explained below (p, lvii f.), and an is always changed to 0 : — dvo^ paralokika> potra, prapotra }
osud/ia, -opaga and -opaya.

Short vowels are lengthened in dnaihtamm* (=5kt. anantaram, VI, 8), achdyi\ke\ G (=diyayu
kam i VI, 7), mddhuratd {^madhuratd^ XIV, 4)1 iidtlsu (IV, l), abhikara {=*abhiMra> V, 7),
abhimmaka (VIII, 3), paftvesiya (=* prativesya, XI, 3), (XIII, 4), sampraiipati {— Skt.

sampraiipatti % IV, 3; also spelt sampraiipati and $aihpatipati\ vlvdha 7 {—vivdha, IX, a), pyzrytf
(XIII, 10 ; also vijaya), bahuhi {—bakubkih, IV, 4), and at the end of words in fotfra (XIII, i),
paratra (VI, is), sarvaira (II, 6), etamht (IX, ^pamihesu (II, 8).

Initial £ is shortened in aropitam, and final £ in Ari&z {=tathd 9 XII, 6), \Yo\fia^rqfa (XIII, 8)
= Yona-rajd (II, 3), and in the enclitic which is far more frequent than its original form va* The
three forms dradho* dradhl (i.e. *araddhi) % and aparadha are perhaps to be derived from the root ratt

1 I use the term c Magadha^dialect ' for designating the language of the province to which
Asoka's capital belonged* It must not be confused with the Magadhl of the Prakrit grammarians ;
cf Michelson, AJP, 30. 384. »

2 S- Fischers Grammaiik y \ 148, and cf. Michelson, IF, 33. 369 f.

3 This word Is used in the sense of Skt- suhrid, ' a friend \ Cf- suliajja in the Dhammapada.

4 This participle corresponds in form to Skt utsrzta, but its meaning agrees with that of
Prakrit ussiya (Pischefs Grammatik, §64)= Skt. nchchhrita* In other words, the Girnar form
seems to be due to a false popular etymology of uchchhrita from the root sri instead of sri

6 The length of the initial a may be due to the fact that the word is a translation of the
Magadha dnmhtaliyam ; see the Dhauli and Jaugada versions, VI> 4.

6 KalsT, Dhauli, and Jaugada have atiydyike> Pali both achchdyika and achcheka (i. e. *achchayika)*

7 Cf. Bohtlingk's Worterbucl^ s.v* vlvdha, and Pan. VI, 3, izz.

* Cf draddha-chitta In the Dlghanikdya y translated by Franke, p. 144, n. % %

GIRNAR GRAMMAR

lvii

used in the same sense as radk. The short a oi etarisam (= ftddrisam), etarisani (= efddritdnt),
dana (= ddnam) is probably, due to clerical mistakes. Final I is shortened in the nom. sing, of
masculine bases in -in : — Priyadasiy hasti*

The initial a of the enclitic apt is dropped everywhere except in evmmafi (II, a)- The
initial i of iti is generally preserved, but it is dropped m -nisrito H (V, 8) and in the compound
kimti or hitu

II. Simple Consonants,

Greek x and y are expressed by k in AmHyaka = *j4vrtox off an ^ [Ayk^e&lma = 'Avriyovo?*
In -qffegu and -tf/aj/tf we seem to have a change of ^ into 7 ; cf. Franke, VOJ, 9. 345 ff. Skt. gk has
become h in lahuka*

In zuv&z (VI, 3; XII, 9), rifc corresponds to the / of Skt* <vraja\ cf. vrac^amd = Skt
vrajanti at Shahbazgarhi.

Skt. « is preserved in kalana (= kalydna), ganand t charana^ praharana and pakarana, prdna
and vinikhamana (from vinish^kram\ sramana and samana (~ sramana). In terminations,
however, dental 0 is not, as in Sanskrit, lingualizedi after r and sh : — agena ( = agrena), parakra- fow^KcvltVel

putrena and puiena, mitrena % abklramakdni^ rftpani } sahasratti, Gaihdharanam } giirunam ,
ihairanmh, mamtsanam and manusanam (= manushanam). On the other hand, lingual j# is newly ? u^eir^oX
developed after r in prdpunati (from Skt. prapndti)^ darsmia and dasana (~ dar&ana) y samtirana
(from Urayati) y and without apparent reason in Fi?«0 (V, 5), while Fiwa: (with dental 0) occurs

four times. rx4dUcJtCceQ\

As, stated above (p. lvi), dentals are lingualized after the vowel in w^/a: and vadh% and
becomes r before an original ri in etdrisa, &c. Similarly, rfA has turned to dh through the influence
of the preceding sh in osudha (= Skt. aushadha), and t becomes ,t after r in the preposition
(ten times), while the original form prati occurs four times in pratipati and sampratipatu In lipi
(== dSjtf in Ancient Persian; see above, p. xlii) d has become /. In idha the Girnar dialect has
preserved the ancient form of Skt iha ; cf. Pischel's Grammatik y § .366.

■ The labial aspirate M has become h in thejnstrumentals bahuhi (= baktibhiJj) % tehi (= Vedic
tebhift), pafivesiyehi^ satehi, and in some for iris of the root viz. Iwti {= bhavati) y aho (= ab&avat),
and ahumsu, while M is preserved in bhavati, bkave, bkitta.

The semivowel y is developed , out of i in AmHyaka ~ * Aptioxos, and U7oA€/£arps becomes
Turamayo. Initial is lost in A — Skt. yd (II, a) and — Skt. yavaU In the dative aiha
(XII, 9) = Skt. ar ill ay a the whole syllable ^jeems to be dropped. In causatives the characteristic
affixes aya and ayi sometimes remain unchanged. More frequently both are changed to at {aya by
Samprasarana, and ayi by the elision of y) and contracted to e. Thus Skt. praiivedayaia becomes
paHvedetha, while e.g. pujayati remains unaltered, and Skt. .hdpayishyati t aradhayitnvi> rochayitavya^
a-rochayiivd are converted to hdpesati $ aradhetu, fachetavya % \a\-Iochetpa 9 while ayi remains in
dasayitpa = Skt. darsayitvd* Similarly, Skt. mayura becomes first *maiira and then mora
(1, 11). In two instances an original aya is not represented by e 7 but by at: *trayadasa (= Skt.
trayodaia) becomes traidasa (V, 4), and Skt. ^-sama-charya^ having passed through the intermediate
stages *samachariya and ^samacharia i becomes samachaira (XIII, 7) through metathesis. 1

Lingual d corresponds to Sanskrit / in ma&idd, and to Tamil / in Choda* The / of lochetavya
and \a\4ochttpd) which corresponds to Skt. r a is due to the influence of the Magadha dialect ; see
Text, p. 8, n. 3. Greek A is represented by r in Turamdyo nroXepatos. This word proves that
the Girnar and Shahbazgarhi versions are translations from the Magadha dialect, where the A of
the Greek original is preserved {TnlamayA at Kalsi). 2 Another instance in which r corresponds to
/ is *drab&ate, 1 to kill = Skt. alabhate ; see below, p. Ixvi.

The semivowel v is developed out of u in vnta ( = Skt. ukta^ IX, 6 ; XIV, 4). As aya to at
and e i ava is changed by Samprasarana to ail and a* In this way bhavati^ abhavat^ avarodhana*
*avavadiiavya become hoii* aJto^ orodhana, ovdditavya* The contracted form hoti and its original,

1 Cf, Geiger's § ay, and puma (XI, 4), which goes back to Skt. punya and presupposes
the intermediate forms *puniya and *puinya*

2 If my explanation of stipaddlaye at Kalsi, Dhauli, and Jaugada (Text, p. 33, n. 3) is right,
supadarave at Mansehra would be another wrong translation from the Magadha dialect.

1813 h

Iviii INTRODUCTION

■

bkavati, are about equally frequent in the Girnar text. In thaira ^ Skt. $thavira % v is elided and
at contracted to au

As in most Prakrits, the two sibilants s and sh have become s throughout : e. g. pasu = Skt*
paht % dosa =; ddsha*

As in all other Prakrits, final consonants are dropped. Hence the ablative singular of
masculines and neuters in -a ends in -a (= -at) ; Skt. tat, etat, yat f and ydvat become ta, eta, ya,
and ava\ Skt. bliavit, abliavat^ vasiytlk become bliave } ako t vaseyu ; and the nom. plur. of
masculines in -a and of feminines in -a ends in -a (= -alt)* But a is shortened in the dative-
genitive imdya dhammannsastiya (III, 3), in the nom, plur, fern- chihlchha (II, 4), and in the
3. sing- optative tisieya (for *tishtheydt). Final as generally becomes 0 (e.g. yaso — Skt. yatafa
ratio = rdjiiah, iisfamto = tishfhantah, Devanampriyo = Ddvdndmpriyali) ; but in some instances
the corresponding Magadha form in is improperly used (e.g. Devanampiye, XII, 1), and in others
we have -<z {Magd, XII, 8 ; j5 = Skt. att/*, XIII, 10; «s£*=s eshah 1 ) or -0 ([k4]/«*[*£]z«<z, XIII, 8,
bhuya = bhuyah, VIII, 5, and osa). Final ir becomes i in apachiti, rati, hint, but * in &c.

While thus all final consonants are dropped, a word may end not only in a simple vowel* but
in a nasalized vowel, i.e. in a vowel + Anusvara, and Sanskrit words ending in m and n substitute
Anusvara for these two nasals ; e.g.- Skt. ddnam becomes ddnam y and ianmt (XII, 4) is formed
from Skt. hardti on the analogy of Skt. knrvan. Just as in modem Hindi) Anusvara is, however,
omitted frequently in writing ; see ida (XI, $) f katavya (= Skt. kaftayyam, IX, 6), dana (— ddnam,
IX, *j),p/iala t mata (— matam, XIII, 3, and =mritam, XIII, 1), mddava, vinikhamana, saka
(=Sakyam) 9 ki (IX, 9), kiti and klii (= hzrtim), chhaii (= fakantim), v\a]dhi {—vriddhim),
susmhsera (~ hisrusheraii)> karu (for karuvi), dradfietu (=dradftayitttm) y eva (= evam, IX, i). 2

A long nasalized vowel is generally shortened (e.g. ganandyam, bhuianam % yesam t nattnam,
gttrunaniy amtvataram) ; but it is preserved in bhuianmh (XIII, 7), ptljam.yatam, anuvidJiiyatanu
Anusvara is omitted in pu\ja\ (= Skt. pujam f XII, %), m&hathavah\a\ sttsru[m]sa, susrusata*
The long vowel is shortened and Anusvara is omitted at the same time in tesa (= tesham, XIII, 4)
and samtiranaya (loc. sing, of samttrand, VI, 9), unless the latter is a genitive used in the sense
of the locative.

IK. Sandh*.

In the last paragraphs it was shown 1 that at the end of words consonants are as a rule dropped
and nasals converted into Anusvara. In tad-opayd (VIII, 5) and tad-amnatha (XII, 5) the final
consonant of the base tad is preserved in composition, 8 and final m remains before an initial vowel
in evamtapi (II, 3) and katavyaimeva (IX,- 3:). Similarly, hiatus is prevented by nasalizing
the first of two vowels in \a\nam-ainiiasa (— Skt. aiiyonyasya, XII, 7) and bkatam-ayesu {— bhrita-
ryesku, V, 5 ; cf. Text, p. io, n. 4).

In the majority of cases, a + a are, as in Sanskrit, contracted into a; e.g. ndsii, dhammanusa-
sanaih) pranaraihbho. But the first a is elided before a in dhamm-avayo (XIII, i), dham-anugaho
(IX, 7), dhdm-adhistandya (V, 4), efrayam {=Htra+ayanh VII I a 3); before e in etayava
(III, 3), clueva (IV, 7; XIV, 3), cluesd (XIII, 4), ta\t*e\ta (= tairattat, IX, 4), temesd
(VIII, 3) ; before o in m\a\nus^opagdn^t\ (II, 5), and « before 0 in pa$-o\pd\gani (II, 6). The
result of t + a is £ in ithljhakha (— stry-adhyaksha, XI I, 9).

■

IV. Groups of Consonants.

The Girnar dialect has preserved a number of combined consonants which would have been
assimilated in the later Prakrits. As remarked by Biihler {Ind. PaL, § 16, last section), there are
among them some ligatures in which the second consonant is placed first for the sake of con*
venience in writing. As this point is of importance because it affects the transcription of the
Girnar alphabet, I subjoin a list of such combinations of consonants.

(a) tp (written pt) in drab/iitpd, dasayitpd, \a\-lochetpd> -hitatpd^ iaddtp anoxic) ^ chatpdro^ dtpa-.

(b) vy (written yv) in vyamjanatO) vyasauam, vydpatd^ apa~vyayatd t divydni, magavyd)

katavya t vatavyam % prajuhiiavyam> ovdditavyam, vijetavymh^ lochetavyd y pat\i\vedeta\v\yatit.

. ^ . .

1 Cf. Text, p. 15, n. 7,

* It deserves to be noted that in the Rigveda eva is used nearly throughout in the sense of event.
3 Cfc Pischel's Grammatik^ § 341.

GIRNAR GRAMMAR lix

(c) st (written ts) in anusasti, seste, Ustamto, tisteya, sfita, -adhistdndya, mtdna, nistdndya*
Although in the words given under [a) tp is written as pt, their Sanskrit prototypes suggest
that we have to pronounce and transcribe tp. Michelson (J AOS, 31. 335 f.) supports this view by ^ £>2h Q cfcaj J fy*A\
referring to dbddasa — Skt. dvddasa (III, 1 ; IV, 12) : c There is no question but that dh represents . ^ *

the correct order of the letters. Now if Indie dv becomes. then Indie So surely should become r r ^ 1 f * f v

Hence gerunds in (Skt -toz) are to be read as such. This settles the reading Stpar ' t Yf "
(Skt. oftna.) without further arguments/ ' lCx , c ^ . ' ( P***"

The same holds good for (fi) 5^ which is .written^. Dr. Michelson writes to me:— *It is ™^e>i hrf g.|*fi J z_
inconsistent to transcribe divydni, vyasanaih, but -tayva t as the same symbol is used in all cases- *t f ^ fci* ? ? J=C
yvasanam would be unpronounceable. Buhler's argument from Pali that yv is correct from the
analogy of yk from Skt. hy is useless, as vy does not become yv but W (or remains) in Pali/
See also J AOS, 31. 335.

On the same analogy (c) ts has been transcribed by st, although Franke {Gurnpnjakaumudt^
p. 36, note) thinks that ts represents the actual pronunciation.

The fact that the Gimar alphabet marks the letter r in combination with several consonants
was discovered independently by Senart {Inscriptions 4e Piyadasi^ 1. 35 f.) and by Pandit
Bhagvanlal Indraji.(IA f 10. 106 and note).. Although ther is generally placed at the top of the
other consonant, nobody has ever doubted that it was in most .cases pronounced after it, and that
we must transcribe kr, tr y pr % fir, and not rjk % rt 9 rp t rb. The symbol rs t however, does duty for
both sr and rs } and rv for vr and f r ( v. The former must certainly be read sr in sakasra^ smndru^
bahu-srutd^ susrusd, sravdpakam, -sramandnaih % -nisrito, c$J}a\-parisrave % but it cannot be meant for
anything but rs in vimdna-darsana (IV, 3) and dasa-varsdbhisito (YIII, a). Likewise the symbol
rv may be read vr in vrachhd (II, 8), but must be intended for rv in sarva and sarvata or
sarvaira. The spelling bhuta-pruva (V, 4 ; VI, %) would fee, .in ,the opinion of Michelson (J AOS,
31. 338), the result of an erroneous translation of the Magadha form -puluva which the writer found
in the original draft of the edicts. I consider it more likely that the writer wanted us to pronounce
-purva, but committed the mistake pf connecting the r with the p instead of inserting it before
the v ; cf. the same spelling in the Shahbazgarhi and Mansehra versions*

A large number of combined consonants are not preserved unchanged, but have been
assimilated. In later Prakrit inscriptions, as in the British Museum plates of CharudevI and in
the plates of Vijaya-Bevavarman (EI, §. 144, and 9. 57), the double consonant which is the result
of such an assimilation is written in full. The inscriptions of ASoka and of the Andhra kings,
however, express every double .consonant by a single letter ; e,g. aggi s= Skt. agni is written agz,
attha s= ariha becomes atha, laddha — ilabdha becomes ladka, gabbha ~ garbha becomes gab/ia,
and nijjhatti = *nidhyapti is spelt nijhatu In double nasals both ways of spelling are in use ;
e,g. dhamma and dhama — dharma % aihiia and ana = anya.

At the beginning of words an assimilated group is simplified in all Prakrits; e.g, ndti —
Skt. JSdtij it — tri, pdna — prdna y bhdtrd — bhrdtrd, xhhtida (i.e. chlmddd) = ksJmdra. Also in
the interior of words an assimilated group may be simplified and the preceding vowel lengthened ;
see kdsati (also hasati^ i.e. kassati) *karsfiyati, dhama (also dftamma) — dhanna^ vdsa (also
varsa) =5 varsha^ chikichha — ckikitsd y rajuka (from rajju or rajfju; see Text, p. 5, n. a).

In a few cases a long vowel preceding a group of consonants is shortened ; see anusasii =
Skt. anusdsti, ayesu (i. e. ayyesu) = dryesku, kiti (i.e. Mitt) = kirti, digha (i.e. diggha) = dzrg/ia,
puva (Le.puvva) —pnrva. Even a long vowel preceding a simple consonant may be shortened
and the consonant itself doubled ; cf. Pischel's Grammatik^ § 90 f. Thus the short vowel in bhuya
(= Skt. bfifiyafi), anuvidhiyare and anuvzdMyatdfh (from Skt. anuvidhiyaie) suggests that these
words have to be read b/iuyya, anuvidhiyyare and anuvidhiyyatdth^ and that consequently iisteya
(VI, 13) may be meant for tistfyya with doubled^ and short e> as in the corresponding Pali form of
the 3- sing, opt, act. 1 But, as a rule, a long vowel preceding a group remains unchanged ; see
asamdt[a]m (= Skt. asamdptam), dckdyi\ke[ ( = dtyayikam), dnapaydmi (= djhapaydmi)^ dtpa-
(= atma-) % taddtpano[ne) 9 ndsti, pardkrama, brd\fn\hana and bdmhana (also bramhana and bamhand)^
bhdtrd % mahdmata and mahdmdtra, mddava (= mdrdava) 9 mahdlhdvaha (= mahdrthdvaha)^ rand

Y

m

1 Similarly nichd may represent *nickcha 9 into which nichd has been changed on the analogy
oiuchchd\ see SPAW, 1914. 844.

h 2

lx

INTRODUCTION

(=rafna) t Ri(Ra)stika ( = Rashirikd), supdthdya ( = sfipdrthdya), ithtjhahha (= stry-adhyaksha)> kiti
(= hirti) % i^v\o (— tivrah), samip[ai?i\ sdmipyavi)*

A long nasalized vowel is shortened before consonants, as it is frequently at the end of words
(see above, p, lviii), in Tambapamnl (= Skt TmnraparnT) and Devdnampriya^ while Anusvara is
suppressed after a long vowel in aiikrata and atikata (= atikrauta), \d\pardid (— dpardntdh),
chhaii (= kshanti), [n]iyd£u (= niydntu) 9 Padd ( = Pdndyalj), bhdda (= bhdndd), karoie (for
*karmhte> IX, 3), karoio (for ^karomto), pdti (read hotU for *homti)> In <2Z/£4&« (IV, 6) % has taken the
place of the im of vihimsd (IV, 1)* Conversely in susumsd, susumsera the short nasalized

vowel mh is substituted for the u of susrusd (III, 4), and in susnisd and susrusata the Anusvara of
«7/z is omitted. 1 There are several other instances in which Anusvara is omitted after a short
vowel : — magala (IX, 3) =z mangala, the two 3. pers. plur. ichhati (VII, 2) and prdpunaii (XIII, 4),
sambadha (XI, 1) = sambandha, sastuta (twice) = samstuta, sachhdya (XIV, 5) = samksdya, pdsada
(twice) ^pashanda* sayama = samyama^ savata (also samvata) — samvaria, kicl^t\ (also kimchi)
= hhhchit, kiti (also jb'iftft) = Aw/zzrf. In the first six of them the omission of Anusvara may be
due either to clerical mistakes or to the faint articulation of the nasal sound. The form panada
(= Skt. par shaded) is a recognised variant of pdsamda (passim); cf. prasha^a and prashamda at
Shahbazgarhi. In sayama^ which occurs four times, and in savata the nasal may have been
assimilated to the following semi-vowel ; c£ Panini, VIII, 4, 59* The forms kichi and kiti occur again
in other A£oka inscriptions and are perhaps defective spellings for ktehchi and hitti = *kid+chid
and *kid+iti; see Johansson, Shahb^ § 90.

So far we have seen that the Girnar dialect either preserves groups of consonants or assimilates
them* A third mode of disposing of them is the development of an auxiliary vowel (svarabhakti)
between two consonants. This vowel is a in garahati and gar aha (= Skt* garhati and gar ha),
i in pailvenya {— praiivesyd), puina (for *puniya — Skt. pnnya), samachaira (for *samachariya s= Skt.
*sama-charya\ and u after a labial in prdpunaii (3. plur. ind. pres. act. of Skt. prapnoti). Similarly,
an auxiliary i is prefixed to an initial group in ith% (i. e. itthl^ — Skt. strt)*

I now subjoin an alphabetical list of Sanskrit groups with their Girnar equivalents.
hi becomes t (i. e. tt) in abhisita % bhati, yuta, vatavyam^ vittam %

ky becomes k (ue. kk) in saka. ,

kr remains in atikrai[a\?h (VI, 1), pardiramdmi, parakrammia> but becomes k in atikatam
pari{ra)k\a\mate (X, 3).

ki becomes chh in sachhdya (XI V, 5) ; see Burner, ZDMG, 40. 14a.

becomes M in ithffhakha, samkhit\e\na ; chh in chhanati^ achhaiiih } chhamitave^ chhdtz,
chhudam, chhudakeiia^ vrachtta.

khl becomes kh in hho — Skt. Main ; see abovfe, p. lvi and n. 2.

git becomes ^-in agu

gr becomes^ in agenda -anugaho*

jit becomes mil or n in kaiamiiatd^ rdnd } ratio, aiiapaydmi, dnapayisati y dnapiiam, ndti, iidtika.
dy becomes d in Padd (= Skt. Pdndydh).

ny becomes mn in dnamnam, hiravma; mn or ii in apmimam and puinant?
tm becomes tp in dtpa-. Cf. tp — tv, below.

ty becomes c'h in \a\packaih) dchayi\ke\ ilokaehasa, ehacha^ kacham f parichqfitpd, prachamtesu*
Other instances of palatalization are j — dy % jh ~ dfty, chh — ts, ks, ksh.

ir remains or becomes t\ see e.g. tri and tl y taira and tata % atiatra and aiiata, sarvatra and
sarvaia r putra and puta> miira and mita* mahdmdtra and mafidmdta*

tv becomes tp in chatpdro, afabhitpd, \€^4ochetpd,dasayiipd y parichajitpd t Mdatpano{m),-hitatpd*
Cf. db — dv in db&dasa*

ts becomes chh in chikicJUid ; s in usafena?
\ isih becomes si in ustdna for *uusihana* while the corresponding Sanskrit word is uttkdna*

dy becomes j in aja, patipajetha ; in uydnestt*

1 Perhaps sttsrtisd is meant for susrussd s as Mtgu for bhuyya ; see above, p. lix. Cf. also
Geiger's Pali, § 6.

2 For the epenthesis of * see above, p. Ivii, n. 1. s See above, p* lvx 5 n. 4. .
4 Cf. ^^fa == Skt. sikana in Pischel's Grammatik, § 309.

GIRNAR GRAMMAR Ixi

dr becomes d in ckhudath, chhudahena.
dv remains in dvo, dve^ but becomes db in dbadascu
dhy becomes jh in iihzjhakha, nijhatl, majhamena*
dhr remains in dhruvo^ [A*]mdhra,

ny becomes mii or it in mhfia and ana s mamnate and manate y nay dsn. CfL apumna — Skt.
apunya.

pt becomes t in gutz 7 nijhatt^ asaiudt{a\ih, samkhH\€\na^ Turamdyo (= nroXefiaTos).
pn becomes^;/ in prdpunati (from Skt. prdpnati).
py becomes p in sdmtp\ani\

pr remains or becomes/; see e.g* prakarana and paharana (IX, 8), prima and pana (IX, 5),
Devanampriya and Devdnampiya y Priyadasi and Piyadasi, praiipati and patipajetha (XIV, 4),
sampratipatl and sampatipail (IV, 6).
becomes in ladhesu.

br remains in jro[i»]&twa (IV, a) and bramhana (IV, 6), but becomes b in bamhana and
bamhana (IX, 5).

My becomes £A in the passive forms drabhare^ arabhisit y drabhisare.
bhr becomes bh in bhdtra or
my remains in samya- .

mr becomes mb (through the intermediate stage *mbr ) in Tambapamnl,

rg becomes g in svaga.

rgh becomes gh in dig/idya.

rn becomes mn in Tambapamnl.

rt becomes t m kaiavya, kiti or ktti y anuv\a\tare\ anuvataram^ anuvatisare; t in samvata
or savata*

r/A becomes th in

rrf becomes d in mddava*

rdh becomes dh in (IV, 9) ; in vadhayati (XII, 4), vadhayisati (IV, 7) 5

vadhiia. Cf. £ for in samvata^

rbh becomes #A in gabhdgdramhu

rm becomes mm or m in kamma (= Skt. karman) y dhamma and dhama.

ry becomes in ayesuj- but is represented by nj/ in samachairam 7 which presupposes the form
*samachariyam (= Skt. ^sama-charyam) ; see above, p. lvii.-

remains or becomes v in sarva or jam Instead of Skt. purva we have in IV, 5,
while pruva, which is probably meant for purva, occurs in two places ; see above, p. lix,

rs becomes rs in vimdna-darsand, but s in fiasti-da\sd\na, das am ^ dasayitpd, Priyadasi \
daspanam (VIII, 4) is probably a clerical mistake for darsanam.

rsh becomes rs in varsa (VIII, a), but s in vdsa (= Skt. varsha).
l^jrs/iy becomes s in kdsati, kdsamti^ kasa\?}i\tu
. becomes «A in garahati^ garaha*
lp becomes in &^ft
becomes / in kaldna.

vy remains in vyantjanaio^ <-vyayatd> vyasanam, vydpatd, divyd7ii > magavyd^ and in the affix
-tavya (seven instances), but becomes^ in pnjetaya (XII, 4).

vr becomes v in ii\y\o t \fd^)ajitaiii^ vacka (VI, 3 ; XII,- 9) ~ Skt vraja*

sch becomes chh in paclt/id. Other instances in which a sibilant causes aspiration are hh — sk 9
sfi&r, ksh ■ chh = /j, ; /A = sir,

Jy becomes s mpasaii^ but sty in paMvesiyehi (XI, 3),

ir becomes jr in sramana, sttsrusa, sitsru[m]sd s susrusd, susrusaid Y bahn~srutd % srdvdpahmh^
nisrito > but jjxi samana, susumsa, sttsumsera^ sesfe (= Skt. sreshiham).
$*v becomes sv in sveto.
shk becomes h in [du\kaiaih 9 duharam*
f^shkr becomes hh in vinikhamana.

1 The 3. plur. imper. act. [ii\iydtu (III, 3) need not be derived from nir-yd } but may stand
for niydntu ; cf* iiaydsu (VIII, 1) from 72z'-^ used in the sense of nir-yd*

Ixii

INTRODUCTION

ishtr becomes st in Ri(Rd)stika.

shth loses its aspiration and becomes st in seste, tisteya, tistamto, nisianaya^ -adhisianaya. Cf.
the Magadhi forms iustu = Skt. sushthu and kostdgalam — koshthagaravi (Hemachandra, IV, 290,
and Pischel's GrammaHk, § 303), and at Girnar siita = Skt st/iita, ustana — *ut-sthdna 3 Ri{Rd)stika —
Rdshtrika, anusasti = anusdsti.

becomes j in manusa, dnapayisati, and in other futures.

j£ becomes in agi-kh\a\mdhdni.

st remains in asti> ndsti, hasti, samstuta, vistafa \ it becomes st in anusasti.
l_ sir becomes ^ in

^/A becomes tk in t/taira, st in gharastani} and in j/to,
j?» becomes in the locatives in -amhk

sy becomes s in the genitives in -asa } and in the optatives asa, asu of root as.
sr remains in sahasra and a[pa\ -farisrave i but becomes s in partsave (X, 3).
^ remains in svaga* svamikena* svayam y but becomes s in sarasake (XIII, 11).
km becomes mft 3 as in Prakrit, in bamkana and other equivalents of the Sanskrit and Pali word
brdhmana.

a

B. — DECLENSION
I. Bases in -a.

(1) Masculines and neuters in -a*

m s &c. J

neut. dduam, &c.

Singular.

Nom. masc. jano,
Acc, mascjanam,
Instr. jamna % &c.
Dat atfidya, &c.
AbL kapd, -hitaipd, pachhd.
Gen. janasa % &c. .
Loc. (a) atJutmhi) &c.; (b) &c.

Plural

Masc. ?;«?ra, Sec; neut phalanx, &c
Mzscyute, atke; neut divydni, rupdnu
fativesiyeki) satehi.

thairdnaih^ &c*
thairesU) &c.

Nom. sing. — In a few neuters the final Anusvara is missing, viz. pftala, ma fa, mddava (ace),
vinikhamana. In many instances the Magadha termination -e is used ; (a) masculines \— partsave*
a\j>d\-parisrave, Devdnampiye (XII, 1), prddesike, bhd\g\e, rdjuke, sakale, sayame ; (b) neuters : —
dchdyi\ke\ hamme> -char ane, tdrise, dasam, dam, -puve t bahuvidhe, mamgale, -mate, ma/i\d]-pfta/e 9
mahdlake, mule, y arise ^ vadhiie, vip[uf\e t seste. The wrong form -patividhdno (VIII, 4) is probably
due to the fact that the clerk who drafted the Girnar version thoughtlessly replaced the -e of the
Magadha neuter patividhdne by -<?, as in the masculine jatw t &c. = Magadha jane, &c. The foreign
name \A\mt\ek~\ffia (XIII, 8) has no termination, while Magd lengthens its final a.

Dat sing. — The form at/id (XII, 9) for athdya is found also in the Delhi-Topra pillar-edict
VII \ cf. Text, p. 33, n, 3, and Michelson, J AOS, 31. 340.

Loc. sing, — In pravdsammhi (IX, a) the m is doubled- The termination -e occurs also in
pdkarane^prakarane, Pdtalipute, vijaye, vijite, sarasake ; tadaipano is a mistake for taddtpane?

The acc. plur. masc. uses the termination -did, which, as shown by Liiders (SPAW, 1913.
993 ff.), is peculiar to the Ardhamagadhl dialect, in four instances : — agi-kh\d\mdhdni (IV, 4) and
sava-pdsamdani cha \jpd\vajitani cha gAarastdni cha pujayati (XII, 1).

The acc. plur. neut. has the termination -d instead of -am in vimdna-darsand cha hasti-
da\sd\nd cha (IV, 3).

Gen. plur. — The long vowel is preserved before Anusvara in bhuianam (XIII, 7).

Loc, plur. — The final u is lengthened mpamihesn (II, 8).

1 In accordance with Vararuchi, IV, 33, and Hemachandra, II, 144, Skt griha is replaced
byghara.

2 The corresponding Pali word parissaya is not a neuter, as Childers thought, but a masculine ;
see Luders, SPAW, 1913. 1004 and n. 5.

3 Cf. -patividhdno for -patividhatie in the nom. sing*

GIRNAR GRAMMAR lxiii

(a) Feminines in -a.

Singular.
Norn, ichhd, &c.
Acc. pnjdm, ydtdm.
Instr. pujdya, &c.
Loc. ganandyam, parisdyanu

FIuraL

(a) haia (II, 4) ; (b) makiddyo.

Acc. sing.— The final Anusvara is omitted in pu[jd] {XII, a), mahdthdvaJi\a\ (X, 1),
susru\iit\sa (X, %),

Loc, sing. — In samtiranaya (VI, 9) the final Anusvara is omitted, or it may be a genitive
used in the sense of the locative.

Norn, plur.— In chikichha (11,4) the long a of the first of the two different terminations is
shortened. The second termination is identical with -ao in the Prakrits ; see Fischers Grammaiik
§ 376.

II. Bases in

(1) Masculines in -£

Nom. plur. fri, tu
Gen, plur. naiinam*
Loc- plur. iiatisu.

The nom, plur. in -i is common in Prakrit ; see Pischel's Grammaiik, p, 380.

(s) Feminines in -1 and -i.

Singular. Plural
Nom, lipl, &c. ataviyo*
Acc* Sambod/mh, &c.
Instr. -amisastiyd, bhatiya,
Dat -anusastiya (with final a shortened).

Nom. sing. — The final i remains short in apachiii, rath hlnu

Acc, sing. — The final Anusvara is omitted in kiti (X, a), hiii (X, 1), chhdti (XIII, u),
v[a]dfn (IV, ji).

III. Bases in

Besides the gen. plur, masc. gurfmam we have three forms of the neuter base balm, viz* nom.
sing, bahu, nom. and acc. plur, baknni, and instr. plun bahfthi. The nom. sing, sddhu is the same
in all three genders.

IV. Bases in -rz.

Instr. sing, masc. piia (for piird), bhatrd or bfids[a\.
Loc, sing, pitari, mdtari and mdir\{\.

V. Bases in Consonants.

-

As in other Prakrits, bases ending in consonants have a tendency to follow the analogy of the
tf-deelension. Thus the feminine base parishad becomes parisa (III, 6) and forms the loc. sing.
parisdyam (VI, 7). The present participle sat forms the nom. sing. masc. samto. Of bases in -an,
panthan forms the loc. plur, pamthesU, and the neuter karman the Magadha nom. sing, kamme and
the dat. sing. kammdy\a\.

The original consonantal declension survives in the subjoined incomplete paradigms.

(1) Present participles in -at

Nom. sing. masc. karmh or karu,
Nom. plur. masc. tisfamto*

The nom. sing, karmh is derived from the Sanskrit verb harotu In karu the Anusvara is
omitted. Two other forms of the same case, haroto (for *karomio) and samto (from root as) follow
the analogy of the ^-declension.

Ixiv

INTRODUCTION

(2) Masculines and neuters in -an.

Plural.
rajdno*

■ — 1 _

Singular,

Nom* masc. raja.
Acc. neut. nama*
Instr, rafid.
Gen* ratio.

In the nom. sing- masc* [ Yo]ua-raja (XIII, 8) the final a is shortened, while II, 3 has
Yona-raja.

■

(3) Masculines in -in.

Nom. sing. Priyadasi, hasiL
Instr. sing. Priyadasina*
Gen, sing, Priyadasino.

(4) Neuters in -as.

_ F

Acc. Sing. jp^Wj ( = Skt. bhuyah)*

Singular.
Nom. masc, so

C— PRONOUNS

(1) Pronoun of the first person.

Nom, sing, ahaiiu
Instr- sing, maya.
Gen. sing. mama y me*

(%} Base ta*

Acc.

Instr. Una,
Dat. /^a.
Gen. toar.
Loc. tamhi.

i

neut to.

Plural.

Masc. te.

tehu

te\sd\m t iesa.

Nom. sing, fern- se.

In plti-raso sa (XIII, 10) the nom. sing. masc. ends in -a. The neuter ta (= Skt. tat) occurs
twice (X, 3 ; XIII, 2) as pronoun and frequently as conjunction, Its Magadha equivalent se is
taken over unchanged in I 3 10.

(3) Base na.
Acc. plur. masc. m ; neut. nanu
For this pronoun see Hemachandra, III, 70, 77.

Masc. ete.

(4) Base eta.

Singular. Plural.

Nom. masc. esa (X, 3),* esa\ neut. eta 3 etam, esa*
Acc. neut. eta (XI t 3).
Dat, etaya, etakaya*
Gen. tftovz.
Loc* etamhu

Nom. sing. fern. £re (VIII, 3).

With the nom. sing, masc, esa (VIII, 5 ; 2 XIII, 4) cf. .ra (= Skt. ttzA, XIII, 10) and Maga
(XIII, 8), The neuter eta (= Skt etat) occurs twice, and eiam once (X, 4), while the masculine

1 Cf. above, p. lxii, n. 2.

2 See Text, p. 15, n. 7.

GIRNAR GRAMMAR lxv

■

form esa is employed three times as neuter and was known as such to Hemachandra (III, 85), who
quotes esa siram (= Skt* Uacfachhiratt). Cf. the Magadha nom. sing, se t which is used both as

■

masculine and as neuter (= Skt. sah and tat), and see Pischel's Grammatik^ p. 399.

(5) Demonstrative idam*

Plural.

Masc- ime.

Singular.

Nom- masc, aya?h ; neut. idam 9 ayanu
Acc. neut. idam.
Instr. imina.
Gen. imasa.
Loc. imamhL

Nom. sing, fern, iyam, ayam*
Dat. sing. fern, zmaya*

The Anusvara of the neuter idam is omitted in ida (XI, 3), The masculine ayam is employed
instead of it three times, and instead of the feminine iyam (I, 1) five times. In Pali only ayam 15
used as feminine.

(6) Interrogative Pronoun.

The nom, sing, neut- hi (for Mm) occurs in IX, 9, and &am s used as an indefinite in XIV, 3.
Of the indefinite base hhhchid we have the nom- sing, masc. hochi (XII, 5) and the neuter Mmchi
or kich\i\ (X, 3). The compound kimti or kiti (XII, 3) is used in the sense of * that, in order that \

(7) Relative Pronoun.

Singular.

Nom. masc. 70; neut. ya.
Acc. neut, ya f ya\4i\.
Gen. yasa.

Plural.
Masc. ye ; neut yanu

yesam*
Nom. plur. fern. yd.

The acc. sing. neut. ya\iii\ is found only in X, 3, while ya (= Skt. yat) occurs ten times.

(8) Base any a.

Plural.

Masc. a\pi\h\e\ ane\ .

Acc.

Singular.

Nom. masc. aihne ; neut. ait\a\ ane.
Acc.

Dat. andya.
Gen. \a\namamnasa~
Loc. anamhL

The nom. sing. masc. and neut amiie (VIII, 5) and one (IV, 7) are Magadha forms, 1 while
an\a\ (IX, 5) is the regular equivalent of Skt. anyat.

(9) Base sarva.

Singular.

Nom. and acc. sing. neut. sarvath, savam.
Loa sarve, s\_d\ve m

Plural.

Masc. save.
\sa\vesu*

(10) Base ekatara*
Loc- sing, ehataramhu

(11) Base *ekatya.
Nom. plur. masc. ekacha?

1 Cf. above, p. lxii.

2 The corresponding Pali form is ekachcke\ see Childers, s.v,, and Geiger's Pali, § 113.

1013 1

Ixvi INTRODUCTION

D.— NUMERALS

One.

Nom, sing, masc* eko*
Two.

Nom, masc. dvo ; fern. dve.
These two are the only dual forms preserved in the Girnar dialect-
Three.
Nom. masc, tri^ tin

Four.
Nom. masc. chatparo*

Five.
Loc« pamchasu*

Ten, twelve, thirteen.
dasa, dbadasa, iraidasa.

Hundred.
Acc. plur. satani\ instr. satehu

Hundred thousand.
Nom. plur. sata-sahasranu

■E.— CONJUGATION

I. Present,
(i) Bases.
First Sanskrit class.

Root kram : parahramdmi, pari(ra$k\a\mate» The active form kramati occurs also in the
epics, while classical Sanskrit has kramati in the active and kramaie in the middle-
Root gam : gachheyaih.
Root gar A: garaliaiu

Root drU : pasati (i* e. fassaU — Skt. pasyaii).
Root bhu : bkavati and IwtL

Root labh. The absolutive arabhitpa and the passive forms arabhare^ arabhisUj arabhisare
presuppose the present *avabhate> c to kill ' (5= Skt. aldbhaie)*
Root vas 1 vaseyit.
Root vfU : anuv\a\tare.
'R.ootsthdx tisteya.

Second Sanskrit class.

Rootdtf: asti.
Root^z: \ii\iyaiu.

Root han follows the analogy of the ninth class : upahanatu

Third Sanskrit class.

The gerundive prajukiiavyam presupposes the present *juhati = Pali juvhati (for *jnhvati) ;
see Pischel, GGA, 188 1. 1324.

Fourth Sanskrit class.

H w

Root pad: patipajetha (= Skt. pratipadygta).
Root man : manmate (= Skt. manyate)*

GIRNAR GRAMMAR lxvii

>

Fifth Sanskrit class.
Root dp follows the ninth class : prdpunaii (for °namti)>

Root sru follows the ninth class and forms the 3. plur. imperative active srtmaru.

Sixth Sanskrit class.

Root ish : icMiaiu

m 4

Seventh Sanskrit class.
Both blmj {bhuihj\a\mdnasa> VI, 3) and yuj ijujamtu, IV, 1 1) follow the ^-conjugation.

Eighth Sanskrit class*

Root kri : karotu

Root kshau follows the ^-conjugation: ckhanatu

Tenth Sanskrit class and causatives.

(a) With aya : pujayati, dasayitpd, dtpayema, drddhayamtu, vadhayad. The character aya is
contracted into <? in pativedetha, pai\^vedeta[v^am, pfyetaya, drddketu, lochetavyd^ \a\-locketpd.

(b) With paya : hdpesati and the derivative dapaka. The long vowel of the root jfia is
shortened, as it is optionally in Sanskrit, before paya in aiiapayaml With this agrees the Prakrit
miavedi, while Pali has dndpeH with long a ; cf. Pischefs Grammatik^ § 8.

(c) With dpaya : UkMp&yisam 9 sttkMpaydmi (which is, properly speaking, a denominative of
stikka), and the derivatives khdndpita, Uhhapiia, harapita, srdvdpdka* In lekhapiia the vowel i
of the root likh is strengthened by Gutja, while in Kkhdpayisafh it remains unchanged.

(d) With papaya : ropdpita,

(2) Moods.
(a) Indicative.
Active,

1. sing* pard&ramdmi, karomi, dnapaydmu

3. sing, garahatit pasati, bhavati and hoti f asii, upahandti, iehhati, barott f chhanati, pujayaii^
vadhayatu

3. plur. pdti (read hoii, XIII, 6), ichhati (VII, 3), prdpunaii (XIII, 4), In these three forms we
would have expected the termination -mii instead of -tu \

Middle-

3. sing. paH{ra)k\a\mate l mamnaie or manate y karote, which follows the analogy of the active
karoti, while Sanskrit has the weak form kwrute*

3. plur, karote (IX, 3) for *haromte* The termination is -re in wmv\a\tare (XIII, 9), in the
future anuvatisare, in the two passives anumdhiyare and drabhare, and in the future passive
arabhisare. The same termination is known from Vedic Sanskrit, Prakrit, and Pali ; see PischeTs
Grammaiik) § 458.

(b) Subjunctive.
Active.

1, sing, sukhdpaydmi (VI, 12) t which has the termination of the indicative, but must be
explained as a subjunctive because it is co-ordinated with the optative gachheyam and the
imperative arddkayamtu,

3. sing, mamnd (XIII, 11) from mamnaie. Ctpaiydt and many other Vedic forms.

(c) Optative.

■

Active.

1. sing, gachheyam.

3. sing, asa (= Pali assa for *asydt from root as), bhave t iisteya* Pali, too, has both the
terminations -e and -eyya*
1. plur. dipayema.

3, plur. am (= Pali assu for *asyufi)i vaseyu*

1 Cf. the Ardhamagadhi form pmmanii in Pischel's Grammatik, § 504,

1 2

Ixviii INTRODUCTION

Middle,

3. sing, paHpajetha (XIV, 4)* The termination -tha (= Skt. ~ta) is the same in Pali ; see
Geiger's Pali, § 129.

3, plur. susuvisera (desiderative of sru) with the termination -ra for Pali -ram = Skt. -ran.

(d) Imperative.
Active.

2. plur. paHvedetha (VI, 5)* As in Prakrit and Pali, the termination of the corresponding
person of the indicative is transferred to the imperative.

3* plur. yujamtU) drddhayamiu^ \ii\iydiu (with -iu for srundru (XII, 7) from *srundti

Skt. srindiu With the termination -ru cf. the middle termination -re in the Indicative, the optative
sasuviserdi and the imperative anuvataram.

Middle.

3. sing, anuvidhiyatdm (passive) and susrttsata (desiderative).

3. plur. anuvataram (VI, 14). Pischel (GGA, 1883:. 1331) compared the Vedic imperative
duhrdnu The middle termination -ram (for rmm) corresponds to Skt. -niam, as the active
termination -ru to Skt. -ntu, and as the indicative middle termination -re to Skt. -nte* In the
optative middle the Sanskrit termination -ran agrees with Girnar.and Pali.

(e) Imperfect.

3. sing. act. aha for *abhot = Skt. abltavat\ see Johansson, Sfidftb. t § 30, last section.

II. AORIET. .

3. plur. act. naydsu (VIII, 1) = Skt *nyaydstth from root yd with the preposition ni in the
sense of nis\ cf. Michelson; JAOS, 31- 345. The form ahtmisti (VIII, a) seems to be based on
the 3. sing, ahu (= Skt. abhut), as Pali dswtsu on arc (= Skt. In drabhisu (I, 9), which must

be connected with the passive drabhare (I, 11) = Skt. dlabhyante % the M is a defective spelling
for

III. Perfect,

3. sing. act. aha* The form tfj/tfytf (VIII, a) has been generally explained as an imperfect of
toot yd. It may be as well a perfect of root = Skt. iyaya, but with modified reduplication,

'IV. Future.
Active.

1. sing, Ukhdpayisam (XIV, 3) has the same termination as in Prakrit and Pali.
3. sing, dflapayisaii, vadhayisati, hapesati, kdsaii Pali kdhatt) from *karshyati.
3. plur. {pra^\vadhayisamti t amtsdsisamti y kdsamti and kasa])}i\ti from root kru

Middle.

3. plur. anuvatisare (V, a). In the passive drahhisare (I, 1a) the &4 is a defective spelling for
££A ; cf. the remark on the aorist drab/iisti, above, section IL

V. Passive.

The forms which occur in the Girnar text are all derived from the two Sanskrit passives
dlabhyate and anuvidMyate :

3. plur. indicative drabhare % anuvidhiyare are defective spellings for drabbhare 9 anuvidhiyyare ;
see above, p. lix. - ■

3. sing, imperative anuvidhiyatdm*

3. plur. aorist drabhisu.

3. plur. future drahhisare*

VI. Desiderative..

The 3* plur. optative siiswhsera (XII, 7) and the 3. sing, imperative susrusatd (X, a) are
derived from Skt. hUrushate.

GIRNAR GRAMMAR bdx

VIL Participles,
(i) Present participle*
Active*

-

RootJ/A«: nom, plur. masc, iistamto*

Root as : nom. sing, masc, samio.

Root kri : nom. sing, masc. karoto, karum f kariu

Middle.

Root bhuj : bkmhj[a[mdna,

(a) Past passive participle.

(a) In -tai mate (= Skt. mate, XIII, a, and =mriia, XIII, i),kata {— kritd), vyapaia
(= vyaprita), instate (= vistritd), usata (= utsrita), nisriia (= *nisrita), stita (= sihitd), atikrata
(VI, i) or aiikata (= atikfdntd)^ mda (~ ukta), samata (= samapte), samkhita (= samkshipta) )
ladha (= labdhd), anapiia, &c- The participles wySto and mrffti (VI, 4) are used as substantives.

(b) The only participle in -#0 i&prasamna*

(3) Future passive participle.

(a) In -tavyai kaiavya (— Skt. kariavyd)* vatavya (*= vaktavyd)^ prajuhitevya (from *jukaii
= Pali juvhatt), ovdditavya (from Pali ovadaii\ vijetavya (from vi-ji) y .pujeiaya (= pujayitauya)^
locheiavya (= rdchayitavya)>pat\^ve€leta\y'\ya*

(b) In : (= Skt. kritya } IX, 8), jd&z (= iakyd).

VIII. Infinitive.

(a) Accusative : arddhetu (= Skt. drddhayitum).

(b) Dative : chhamiteve from root hsham ; cf. Vedic forms like thoriteve^ and ganfave, &c„
in Pali.

IX. ABSOLUTIVE.

(a) In (= Skt. -ftflS) : arabhttpa, parichajitpa (from root #4/), dasayitpd (from causative of

(b) The only absolutive in is sackJiaya from sam~kia (= smh^hhya).

F. — SUFFIXES

Under this heading I note a few remarkable formations which differ from Sanskrit.

(1) JTriV suffixes.

(a) : samtzrand from Skt. ttrayaiu

(b) nijhati = *nidhyapti> anusaiti = Skt. anusdsti (Bohtlingk's Worterbuch t 3. 991), while
Pali amisitthi agrees with Skt. amdishtu

(c) Ato* (IV, 11) from root A£ on the analogy of the participle htna.

The first member of the compound vachi-giiti (XII, 3) is not a fossilized locative, as Michelson
(J AOS, 31. 230) thinks, but must be connected with Ardhamagadhi vat or vat — *vdchl\ see
Pischel's Grammatih) § 413.

(3) Taddhite suffixes.

(a) -kai rdjuka (from rajju\ see Text, p. 5, n. 2), and often pleonastic: etaka, y\d\vaia\&\a,
tdvaiakU) sarasaka, ndtika*

(b) -dlakax mahdlaka (from Skt. mahai) = Prakrit mahdlaya and mahattaya (Pischel's
Grammatik) pp. 40a, 404).

(c) 4ka : ilohika and pdrahhika (XIII, 1 a).

(d) -tya : ilohacha (XI, 4), ehacha (I, 6). The first component of ilokacha and ihkiha is the
pronominal base /, from which Skt, iiara, Has, and (for id/ia) are derived ; see Franke in GN,

1895- 535-

(e) -tarO) added to participles and substantives: bd4hataram s katavyataram, kavmtataram
from Skt. karman,

(f) -ivana : taddtpano{ne) ; see Text, p. i8 3 n. 8.

hoc INTRODUCTION

SYNTAX

Here also I do not aim at completeness but note only a few particular constructions.

To denote time, several cases are used : the accusative in atikdtam amiaram, 1 in times past 1
(IV, i \ V, 3 ; VI, i ; VIII, i), the instrumental in bahuhi v[dsd]-sate/ri, * for many hundreds of
years ' (IV, 4), the dative in dighaya, 1 in the distant (future) ' (X, i), and the locative in pamckasu
painchasn vdsestt, 6 every five years ' (III, a), sarve kale, 1 at any time * (VI, 3, 8), and taddtpano{ne),
c at the present time* (X, 1),

The nominative absolute occurs in XI, 4: — so t\d\tha karu, 'if one is acting thus 1 , and the
genitive absolute in VI, 3 :— blmihj[a\mattasa me, 'while I am eating

The genitive is employed in connexion with bhavati (IV, 10) and nasti (VII, 3), and instead
of the instrumental with kata (— krita, II, 4), sddhu-matd (I, 6f.), and katavya-mate (VI, 9).

The 3. sing, asti is the predicate of a nominative plural in I, 6, and nasti in three places
(II, 6, 7 ; XIII, 5) ; cf. Pischel's Grammaiik, p. 350. In XIV, 1 t, asti is used as a particle in the
sense of vd. In IX, 1, it opens a sentence, as frequently in the Panchatantra\ cf. Speyer's Sanskrit
Syntax (Leyden, 1886), p. 234, n. a. For instances from Prakrit literature see Pischel, op, eit, p. 294,

CHAPTER VII.
GRAMMAR OF THE KALSI ROCK-EDICTS

A,— PHONETICS
L Vowels,

The vowel a becomes i through the influence of a neighbouring y in majhima (= madhyama)^
vadhiyati (= vardhayati), vadhiyisati, and u after a labial in muta} munisa (= manushyd), ticha*
vucha* In gih\f\tha { — grihastha, XIII, 37) and ud\tt\pdna (= ttdapand) the vowel of the second
syllable is assimilated to the first. In Alikyashudale (XIII, 8) the u is perhaps due to a popular
etymology deriving the foreign name l/tXegavSpos from alika, 'the forehead and sundara,
1 beautiful \

The e of heia or heta (= *itra) perhaps goes back to an original i ; see above, p. lvi.
In edisa and hedisa the vowel e corresponds to the % of Skt. idrisa?

The a of galu corresponds to Skt. u\ cf. above, p. Ivi. In munisa (II, 6) the u of Skt.
mamtshya has become i through the influence of the palatal y in the next syllable ; cf. the form
manusa (i.e. mantissa) at Shahbazgarhl and Mansehra, in which the y has palatalized the preceding
sk? In kho (= Skt. khalu) Skt. u is represented by o ; see above, p. lvi and n. 2.

As in other Prakrits, the Skt. vowel ri is lost, It becomes a in \a\naniya ( = Skt. dnrinya\
\ti\shata, kata, dukata^ gahatha {=grihastha, XII, 31), dakhati, bfiata, 5 bhataka, mate, vatam
(= vrittam, X, 37), vadhi and vadhi (= vriddhi), vithaia, viydpata ; i in edisa and h edisa, tddisa,
\a\disa {— yadrisa) y kitandt[a\ (= kritajnata), gik\f[tha, didha, pandtikya (= *pranaptrika), piHsu,
bhatind, mige, migaviyd \ u in ushuta? shune[y\u? and after a labial in a[gab/iu]t[{\, palipuchhd,
ni\y\uii (— nirvriiti), vutaih (= vrittam, XIII, 11), vudha (= vriddhd). It will be observed that
in some of these words the original ri has caused the lingualization of the following dentals, and in
kedisa^Skt tdrisa it has lingualized the preceding d. In \lti\kha (II, 6) the syllable In corresponds
to the syllable vri of Skt. vriksha ; cf, Greek Kvico? = Skt, vrika, and see Wackernagel's Altind*

1 The same form occurs in Pali ; see Geiger, § 18.

2 Pali has edisa and erisa, Prakrit zdisa and erisa ; see Pischel's Grammatih, § 131.

3 Michelson (AJP, 3a. 441) thinks that the vocalization of munisa may have followed the
analogy of Magadha pultsa = Skt. purusha* But the apparent resemblance of the two words
is due chiefly to the defective spelling of munisa, which stands for mwiissa.

4 Cf* Skt. vikata (for vikrita), uikaia, sathkata.

5 This Prakrit word is used also in Sanskrit.

6 Cf. the assimilation of the second vowel to the first in ud[ii]pdna — Skt. udapdna*

7 Here the u Is due to the analogy of other forms of the root $ru*

KALSI GRAMMAR

lxxi

Grammatik, vol. i, § 184, b). The Girnar equivalent wachha disproves the etymology
advocated by Pischel {Grammatik, § 330), who derived Prakrit rukkha from Skt rtiksha (Rigveda,

VI, 3, 7), to which Roth {Vllih Oriental Congress, Aryan Section, p. 3) had assigned the meaning
* a tree \ although the traditional meaning ( bright ' gives a satisfactory sense.

The diphthongs at and an are both lost. The former becomes e in m\che\ (perhaps = Skt.
nuhaih, VII, aa) and in the feminine case-termination -e ; the second becomes o in papotd (XIII,
r 5)> pa\ld\loMkya or palalokiya^ ~opaga and -opa\yd\.

Short a is lengthened in a\tiyayike\ (— Skt. afyayikain), uyama (= udyama), laii (= rati,
VIII, 33), and at tie end of a few bases in -a, viz. uchavucha- (VII, 21), kitand- (= kritajna^

VII, aa), v\t\yd- (= zjy^, III, 8), or sh\d]ld- (— sdra), shava- (= sarva t XII, 31), saviand-
( = iramana^ XI, 29)- The lengthening of # is very frequent at the end of words ; e. g. aja
(= adya), aid (= and yatra), anata (= anyatra), asa (~ yasya), aha, evd or vd 3 cM } janasa,
iasd (— tasya), tend % ddnend, nd s nama, nikhamith& } Piyadasisd, mama s hidd (—

{= *ztra).

Long 2 and & are nowhere distinguished in writing from the corresponding short vowels
except in osadhm\i\ (II, 5), Pt[yd\dast (I, a), (IV, ia), \chfi\ (I, 4), ^^«/[«] (I, 4)7

Similarly, £ is often represented by a. Although in some cases this defective spelling is
perhaps due to the negligence of the writer, the subjoined list will not be considered superfluous.

(1) At the beginning: akdla{le)na l anam[td\l\t\yeiid 7 \a\naniyam, apalamtd, 1 ayaiiye, alam-
bkiyistty alabhi[yai}{\ti y aldbhi\y\isa\pt\ti^ av\ahci\si^ a/id 2 (= Skt. d/ia t V, 13)*

(a) In the interior. of words; adisha (—yddrisam^ XI, 59), anathesn (= andthesu at Dhauli),
apavahe (= Skk apavd/tafi), ava { — ydvat, IX, 25), ava\td\ke, kala (VI, 17), Devanampiyem (X, 28),
pa\ld\lohikya or palalokiya {—pdlalokika in the two separate edicts at Dhauli and Jaugada),
pasada (= Skt. pdshanda, XII, 31), badham (XII, 3a), madhnliydye^ laja, lajane, lajind, vijina-
mane y [wz], vimana-^ viyapatd (V 3 15), vividh\aye\ shav\f\bhage*

(3) At the end : a (= Skt. a, XIII, 6), anatka (— anyatha)^ abaka- (— ambikd\ \e\sh\a] (XIII,
37), via (XIII 3 16), maha-phala (XIII, 14), mdta-pitisu (III, 8), (IV, n), wz (twice ~
hi\dd\lokika (XIII, 18).

Initial a is dropped in pi (= d^i) and hakam (for ahakam = ahavi) ; i in (= zVf), also
in (only XII, 33) and kiti ; e in va (only IX, 26) and vd % besides which the full forms eva

and evd are also employed. 3

II, Simple Consonants-

The Kalsl dialect agrees with the Magadha one in replacing the semivowel r by /, and the
two nasals 11 and n by dental n> throughout.

The two gutturals h and g were often palatalized through the influence of the preceding
vowel i. This pronunciation is expressed in writing by the groups ky and gy } of which the latter
occurs three times in the word Kaligya {— Skt. Kalinga), and the former in (XII, 34),

Alikyashudale (XIII, 8), and in the affixes -ka and -ika of akdliky\e\ -thiiihyd and -thiiikydi
natikya, pandtikya^ pdlamtikya f Pitinikye\sti\u> -b&[ti\mikyd, s/t[a\(sfm)vam[i']kyma 3 sa\ih]sayi£ye,
hidalokikya and pa\ld\lokikya (XIII, 18). Instead of the two last words we find also the forms ki\dd\-
lokika and palalokiya (XIII, 17 £), which suggest that 4ka became -iya through the intermediate stage
-ikya. In the same way Franke (VOJ, 9. 347, n. a) explains nUathiya % which corresponds at Kalsl
(IX, 34) to nirailia at Girnar. 4 Another instance of the change of k to y after i would be diyadha
(XIII, 35), which Pischel {Grammatik* § 230) derived from *dvikdrdha* To this may be added
the affix -dlaka or -dlaya in mahdlaka and supaddlaya (V, 14) ; see below, p. Ixxxiv. 5 The Kalsl

1 Dhauli reads apalaihtd^ and Girnar \d\paraid. Cf. the adjective Apardntaka in the
Kautiliya, p, 81, L 5.

2 This may be an unreduplicated perfect, as in the pillar-edicts ; see Michelson, IF, 23. $44-

3 Instead of no at XIII, 16, we have perhaps to read yo, as at Shahbazgarhi. For yo =
Prakrit yeva see below, p. lxxxv.

* Cf. also ata-patiya in the pillar-edict IV, and atha-bhdgiya on the Rummindel pillar,

6 In Turkish the guttural ii5 {kyaf) is liable to a similar palatalization and change to y \ thus

from {kyopek), ' a dog is formed (pronounced fcyopeyi), e his dog \

Ixxii INTRODUCTION

dialect, like the Girnar dialect, furnishes an instance of the development of / from g in -opaga (II, 5)
and -opa[yd] (VIII, 123). From the form Kaligya y which, as stated on p/lxxi, occurs three times
at Kalsl, it may be inferred that the intermediate stage was *-opqgya. Greek y is expressed by
k in Amieki\iii\ and Maka, and x by g in Amtiyoga* Skt gh has become k in lahu and lahuka*

Of palatals, ch has been aspirated in kechha (— Skt. hecha y XII, 32) and kichhi (= *hid+chid).
In vacha (VI, 18 ; XII, 34) ch corresponds to the / of Skt. vrqfa. The letter / has become d in
paliHdittt (X, s8) 3 the absolutive of Skt- parityajaiu Cf- Kuhn {Pali-Grammatik, p. 36), who
quotes from Dhammapada, p* 144 [1. 13], the aorist parichckadi ; E. Mailer's Pali Grammar
p. 25 ; Pischel's Grammatik^ §

Dentals are Iingualized in duvddasa ; before rz in hedisa ; after pi in and ushuia, kata,

dukata y kitanat\a\i bhata, bhataka s mate s mthata^ viyapata\ after ra in the preposition pati (= Skt-
prati). Dental t is palatalized in ckithit]ti\ (IV, 13), the absolutive of Prakrit chittkadi x (= Skt.
tishthati). It is replaced by in (VI, 19) and hida-sukhaye (V, 15). 2 In tatopa\j/a\ (= tadopayd
at Girnar and Dhauli) it looks as if t had taken the place of d. But the first member of the
compound might be, not tad, but tata (= Skt. taird) ; cf. Senart's Inscription de Piyadasi, 1- 194.
In hida (= idha at Girnar) the apparently corresponds to an original dh ; but Johansson (Shahb n
§ 57) may be right in connecting hida with Vedic idd, 6 now '.

The labial aspirate bh has become h in the instrumental and dative plural in -hi, in ^tf,
alio, huveyu, huszi> and in the participle huia (= Skt. bhuta), while is used as substantive.

The semivowel y has become /in majfda (= Skt- mayura, 1, 4) ; v in visava. (= vishaya, XIII, 9)
and ™w[V]ra (= vaseyuJpt .VII, 31) ; A m^&wft] (VI, 20). 3 Initial j/ is lost in am (== Skt- /a/), «ja
( — yasya), e (= yah, yat, yi), ai\a\ (^yatra), ath&-(= yathd), [d]disa (=yadrisa) f dva. (=yavat),
ava\td\ke (XIII, 39). In apavudha {— apodhd) v was developed out of «♦

The syllable^ becomes * in palitiditu^th^ absolutive of Skt. parity ajati, and in \a\pa-v\t\ydtd
^— apa-vyayata at Girnar), and vd becomes u in j the absolutives in -tu (= Skt. -tvd).

In t[e\dasa (= *trayadasa) aya is contracted to e* The causative affixes aiytf and ayi either
remain unchanged (in dasayiiu, &c.) or are contracted (in pujeti^ pujetav\%\ya y &c.) ; in vadhiyati
and vadhiyisati the second # is changed to i through the influence of the palatal which follows it*
In the 3. sing, optative nivatey\a\ (= Skt, nirvartayet) the * corresponds to an original aj* * For
/zra we have 0 in olodhana, hoii, hotu^aho*

Cases of Cockneyism are /titfe (= Skt i6a) t he$sa {—tdriia), heta (— *itra), hevam, and
perhaps the conjunction hamche (IX, 26), which is identical in meaning with Pali sache, 'if.
Johansson (Shdkb., 1. 66) derives it from Pali yamcJte (Childers, .Pa/i Dictionary, p. 603, 0) through
the intermediate form *amche, while Senart (IA, m. 88) traces it directly to sache.

In the edicts I-IX the KalsT dialect agrees with the Girnar one in replacing^the two sibilants
s and sh by sP From edict X the writer employs, besides s % the signs for £ and sh. In a few
cases, sh is used where Sanskrit would require it \ see esfte, \vd\sha (— varsha, XIII, 35),
pdshamda, manu\shdnd\m y tesham % yesham Y aieshu, (— anteshu), Kambojeshu, Kati[m]geshu,
ndtikesim, Nabhapamtishu, Pitinikye[s/i\u, piiishu^Y\o\nesh[u'\, ladhe$ha{shu) $ manisku. But in the
majority of instances both sh and i are phonetically and etymologically impossible ; see e.g. taia
and tasha (= Skt. tasya), data and dosha (= ddsa), Samthuta and shamthuta savistuta) %
s\_d\va and shava (= sarva), said- and sh\d\ld- (— sdra), ByaU and shiydti (~ sydt), \£\e and ^/^,
and shahasha (= sahasra). To explain this state of matters, we have to suppose that
the writer spoke a dialect which knew no sibilant besides, s, and that he used the letters s and sh
indiscriminately for expressing the same sibilant, 0 In other words, the letters / and sh at Kalsi are
purely graphical, and in the sequel it is tacitly assumed that every s and sh is a vicarious symbol
expressing dental s.

As in the Girnar dialect, all final consonants are dropped. The preceding vowel is sometimes
lengthened ; see s[d]myd- or shamyd- (= Skt. samyah^ Pali sammd) 9 palisd {— Skt. parishad), puna

1 Cf. Singhalese sitinu or hitinu, * to stand in Geiger's Litteratur und Sprache der Singhalese^

p. 47, 1. 3 f.

2 Cf. below, p. lxxxv and n. 4.

3 For similar forms of the 1. sing* optative see below, p. lxxxii.

4 For similar contracted forms see below, p. Ixxxii.

5 But s occurs twice in edict IV, L 13 {vasa — Skt. varsha, and Piyadasina),

a Cf. Senart's Imcriptions de Piyadasi, 1. 37, and Biihler's hid. PaL 9 § 14, last section.

KALSI GRAMMAR Ixxiii

and puna (— punar), ava f ava, ava {—ydvat). It is nasalized in avaih (XIII, 8). The termination
-as generally becomes -a (e.g. put a), but the a is shortened in a few cases ; see below, p. lxxvi.
Final -as becomes -e; e.g. jane (nom. sing-), naidle (= Skt naptdralt), lajine (gen. sing.), lajane
(nom* plur.), bfi[ti\ye (= bhuyah), ne {— na&) 9 se (= sah), ye or <?, amne % eke, \p\ule (= Pali pure,
Skt. pumh)> viyamjanat\e\ But o is found instead of e, as at Girnar, in Sdtiyaputo,

Ke\lald\pntOijani[y&\ ld\j]dno^ yaso or yas/io, tato\ a in Makd ; a in vadha (XIII, 36), hidalokikya
(XIII, 17), (XIII, 38), (XII, 31).

Sanskrit words ending in m and ?i substitute Anusvara for these two nasals ; e* g. dhaihmam,
ddnam, and the two present participles samtaih and kalamtam (XII, 33), which correspond to
Skt. san and kurvan. The Anusvara is, however, frequently omitted ; see kala[mta] (XI, 30) and
kalata (XII, 3a) for kalamiam, anata (XI, 30) for anamtam, adisha (= Skt. yadrisam, XI, 39),
pashamda, pdshada, and pdsada, bddha (XIII, 36), madava (= mdrdavam, XIII, 4), s$fly[*] and
vijayataviya (XIII, 16), [s-Aofvw (= sarvam, X, 28), ^mz (= XII, 33), and the accusatives

feminine (XIII, la), khaihii> vadhi, Sambodhi, sudhi, Ainu In other instances the

Anusvara is dropped and preceding a lengthened ; see \a\disa (= Skt. yddrisavt, IV, io), kam-
\ind\iala (= *karmataram, VI, ao), (= hshndram, IX, 34), diwtf (I, 3), nilathiya (IX, 554),

pdsada (XII, %%),pund (thrice = punyain) } bahuk\a\ (I, 3), maha-phala (— maha-phalam, XIII, 14).
As a rule, the nom. sing, of neuters in follows the analogy of the nom. sing, masculine and ends
in -e ; see se, she 9 ese, eshe> ye, e, amne, save, s&ave> i\td\U M Jane, &c. The acc. sing. neut. has the
same termination in darn (XII, 31), bddhaiale (XII, 33), and in the particles e (XIII, 38), se, she.

Words ending in long nasalized vowels are treated in three different ways. Long a is
generally shortened; e.g. pdndnam, tanam (XIII, 38), iesham (XIII, 37), n&ti\nam] (IV, 10),
bka\iind\m (V, 16). In other instances the Anusvara is dropped ; see the genitives plural \bd\mbha-
nana (XI, 29), natina (IV, 9), bh\agz\ni[na\ (V, 16), guhmd (IX, 35), and the accusatives singular
puja (XII, 31), -damdaia (XIII, 17), disha (XIV, 33), \ind\hathava (X, 27), which is perhaps a
clerical mistake for mahathavaha (=Skt mahartftavahdm). Thirdly, the Anusvara may be
dropped and the long vowel shortened at the same time; see pajdva (= Skt. prajdvdn,'V ', 15),
pdsaddna (XII, 31), m[a]nus/idn[a] (XIII, 39), i[d]dm (= idanlm, I, 3),

IJI- Sandhi.

Final m is preserved before the particle eva in tam-eva, t\a[nam-ev\a\, \e\vam*eva,
palamiikyam*eve{vd)* Hiatus is prevented by nasalizing the first of two vowels in the two
compounds amnam-anashd (== Skt anymyasya, XII, 33) and bhaiam-ayesu (V, 15).

a + a are contracted into a in etdydthdye (XII, 34), \katdbhikd\le, kuvapi (= Skt. kvdpi) y gabhd-
gdla^ -vasdbkisita, dham7ndnusa\tlt\i (XIII, 13) or dhammamtshaihi (twice), &c, but into short a in
dhammamisathi (thrice), d/iamma\ydy\e (XIII, 35), H[p]ikalapalddfiena (XIV, 33), and before an
original group of consonants in a\id\id (twice — Skt. yatra yatra), apalamta (= dpardutdh, V, 15),
tenatd (= iendtra, VIII, 23), diyadha (— *dvikardha, XIII, 35), nathi (— supaihdy\e\
(= suparthdya, I, 3).

« 4- « becomes a in pd\iia\Ia?hbhe (IV, 9) and [waJ&zM^^ (= Skt. mahdriha 4 ava ham (?),
X, 37).

£ + # becomes ^ before an original group in \ind\hatha (= maM + ariha, X, 37).
d+ti becomes 0 in pajopaddne{ye), on which see below, p. Ixxv, n. 1,

a is elided before i, e, 0 in bambhan-ibhesu (V, 15), cfeeva> manus-opagdni (II, 5), 1 and before
u in ^//?/, f but which corresponds to cho (= c/^+«) in Buddhist gdihds?
i+a are contracted into * in ithidhiyakha (= stry-adkydksJia, XII, 34).
& is elided before in pas-opagdni (II, 5).

^ is dropped after e in e*yam (V, 15), td[y£*t/i]d[ye] (VI, 19), (VI, 30).

1 For taiopayd see above, p. lxxii.

3 Michelson (IF, $3. 161) considers dm a contamination of tu and

3 See Kern's translation of the Saddkarmapundartka (SBE, vol. i5i), Introduction, p« xvii.
wis k

lxxiv INTRODUCTION

IV* Groups of Consonants.

Combined consonants are either assimilated, or an auxiliary vowel is developed between them.
The only groups which occasionally remain unchanged are tv } dhr, my % vy % sv. For the two groups
ky and gy see above, p. Ixxi.

Long a preceding a group of consonants is generally shortened j see ata- (— Skt. atman),
a\tiyayike\ (= dtyayikavi)} anap\a\yisaihii (III, 8), anusathi (= anusdsti)^ asamati (— asamdpti) r
ayesu (— dryeshu), aladhe (= *drdddham), gadhd (= *gaddka) y tadatvaye, palakamdmi, palakamalit,
palakamend, pasavati (=prasdvyate) s ma[g]a (= marga, II, 6), madava (= mdrdava y XIII, 4),
mahamata (= mahdmdird). But the length is preserved in anapayite and mahamata. Long £
preceding a simple consonant is shortened and the consonant itself doubled in timni (= trtni, I, 3).
Similarly, bh\ti\ye^ vedaniya % mmmdhiymha (read *yamti) may be meant for bhuyye* vedantyya,
anwuidhiyyamti\ cf. above, p. lix. Short a preceding a group is lengthened in dnata (=* any air a,
XIII, 38), pandtikya (= *pranaptrika, IV, n), and shdvd- (— sarva-, XII, 31). In pdlamtikya
(twice = pdratrika) the short a preceding the group ir has been nasalized. 2

A long nasalized vowel is shortened before consonants, as it is often at the end of words (see
above, p. Ixxiii), hi atikam£am(= atikrdntaiifykhamii {—kshdntii XIII, 16), Tambapmhni{=> Tamra-
parni),Pamdiyd ( = Pdndyah), bambhana (= brdhmana), \bhd\m\dd\ (= blidnda, III, 8), sa\tti\sayikye
(= sdntsayikanty IX, 36). In (XIII, 37), Devdndpiye (twice), and in the third persons

plural pdpundta{ii)> palakamdtn* locheiu (XIII, 17), [pati*]vedetu (VI, 18), the Anusvara is
dropped.

As at the end of words (see above, p. lxxiii), there are many cases in the interior of words
where the Anusvara is omitted after a short vowel; see Atiyoge (XIll,6)>ateshu (= anteshu),dnaia
(= anantd), annbadk\a\ {— anubandhdt), abaka- (= ambikd), alabhi{yaih~\H (cf. the aorist alambhi-
yzsu 3 I, 3), Alikyashudale (= jiAegavSpos), Kaligya (— Kalihga), pdiada and pashada (— pdshanda)*
magala (= mangala), vihisd (= vihimsd), shambadh\e\ ( — sambcmdhal^ shav\i~\bhage (= samvi-
bMgah), sayama and samya?na (IX, 35), vashati (— vasanti), and manaiu (3. plur. imperative of
root man).

While most groups of consonants are assimilated, others are avoided by developing an auxiliary
vowel in the middle of them. This vowel is a in ga\ld\kati (= Skt. gar fiati),galahd, Alikyashudale
(— *A\£gav8pos) ; u before or after labials in kuvdpi, duve, duvddasa, puluva (= purva), suvdmika^
pdpunata{ti)\ and frequently i\ see lajind {—rdjnd), lajim (—rajiiah), the future passive participles
in -taviya, ~adhiyakha (= ad/iyaksha), \d\naniya ( = durirtya), apatiye^ alabhi^yam]^ \e]katiyd>
Pamdiyd) pativesiya, madhuliya (= madhurya), viyamjana, viyapata (= vydprita), \shamachd\liya
(= ^sama-charya)) shine he (= snehalj), siyd (= jj^). Similarly, an auxiliary * is prefixed to the
group j/r in «7/» (= j/jtz).

It is unnecessary to quote examples of the groups kr> gr, tr> dr, pr, br> bhr, ir, sr> which have
become &>g> t, d r p, b> bh, s 3 s throughout. The remaining groups and their equivalents are given in
the subjoined list.

kt becomes t in Ndbhapamt% &c.

kv becomes kuv in kuvdpu

ksh becomes kh in -ad/nyakfta, hhamti (= Skt. hshdntt)^ hhuda (= kshttdr^ dakhaiif \lu\kha
(= vrikshd)) mok/ta, su{$aih)khita (= samks/tipta) ; chk in chhanatu
khy becomes kh in shamkheye (read samkhdyd).
khl becomes kh in = Skt. khalu \ see above, p. lvi and n. 3.
becomes^ in

/w becomes n in ^eVa;/^[«] (= Skt. kritajnatd), ndti, anapayite, but Jin in lajind (= rdjna)
and /^bV/* (= rdfiiah).

1 atiydyika presupposes an intermediate form ^aiydyika, in which the initial £ was shortened
before the group iy m

2 Cf, vaihka = Skt. vakra^ stimka = Skt. iwi&tf, &c, in Pischel's Grammattk t § 74.
0 For these two forms see below, p. IxxxiiT"""

4 The form pashada may be derived from Skt. pdrshada \ see above, p. Ix,

5 Pischel (Grammatik, § 554) derives this form from *drikshati) which is preserved in
Idriksha^ iddriksha^ &c.

KALSI GRAMMAR

lxxv

^ dy becomes diy in Pamdiyd.

^becomes mn or n in hilamna^pund (thrice = Skt- p?myam), but niy in \a\naniya {=anrinya).

tp becomes f in pajopadane{ye)}

tm becomes t in ata- {= Skt. atmati).
^JyJ^^fozs iiyX^apatiyei aliiydyike], \e\katiyd* hy in nikymh.

iv remains In iadatuaye (X, 27), where the a of tada has been shortened before the double
consonant of the affix -tva \ but tv is assimilated in chatali (= Skt, chatvari, XIII, 7),

is becomes s (or sh) in chikisa, chtkisaka y \ii\$hate\izd\ and ttshutena.

tsth becomes ih in tithana : cf. ustana at Girnar.

rf^ becomes / in aja, patipajeyd ; y in \tC\^anast\^ nydma.
. ife becomes in diyadha, but d»w in duvddasa.

dhy becomes jh in n{i}j&qti 9 majhimena y but dhiy in -adhiyakliQ*

dhr remains in dhruve (I, 4) ; but it seems to be assimilated in \Adhd\ (= Andhra, XIII, 10).
#y becomes or n in amna and mariznat[t] and manati.

pt becomes / in ^wtf, n\t]jhati> asamati, su(sa?h)khitend 7 natale (— Skt. naptdrah)) panatikya*
Tulamaye (= IlToXefiatos).

pn becomes pun in pdpundia(ti).
bdh becomes dh in ladha.

bhy becomes bh in -tfAfto^but in alabhi\yarit\t% alaihbhiyist^ aldbhi[y\isa\iji\tL
my remains in s[a]myd- or skamya- (= Skt. samyak)*
jttir becomesjwi in Tambapamnu
rg becomes g in m[d}ge[s]u, vagend, svagavu
rn becomes rim in Tavtbapamnu

rt becomes t in kitij anwuatamii t \a\nuva$ l a\fu l nivateti; t in kataviya, anuvatisa\iii\ti f
7ii\vcft\ieii % nivatey\a\*

rth becomes ih in atha \ th in atha and nilathiyd; see above, p. lxxi and n. 4.
rd becomes d in madava {— Skt- mardava),

rdh becomes dk in vadhite, vadhiyisati\ <£h in vadhiie^ vadhiyati, \^pa]v\d\dhayisaiht\i\
diyadha,

rbh becomes bh in gabhdgalas[i~\.

rm becomes mm or m in haihma (— Skt, karman), dhafhma and dhama*

ry becomes in ayesu (= Skt- aryeshu), but /?K in (= dnantarya), madhuliya

(— viadhurya), \shamacha\liya (= *sama-charyd).

rv becomes v in raste, nivateti } niv\ti\tiyd, hutjuv in piduva*

rs becomes «y in dasana, dasayztu, Piyadasi (also spelt Piyadashi and Piyadasi).

rsh becomes j in raw* (also spelt [yd]sha and z/a&z).
becomes lak in galaha.

Ip becomes p in -dp<z, kapariu 0
becomes in kaydna* \

vy remains in divydni (IV, 10) ; but it is assimilated in pasawti (= Skt. prasavyate, IX, 37),
and it becomes in viyamjana, viyashanatii, viydpata y migaviya 3 and in the affix -iaviya>

vr becomes v in tim^pavXaljitd]?^ vacha (VI, 18 ; XII, 34) = Skt. vraja.

sch becomes chh in \pa\chhd.

sy becomes siy in faiivesiyend*

shk becomes k in dukata, dukala.

slikr becomes kh in nikham\arii\tu^ nikhamist^ nikhamithd, viniklmmane.
sht becomes th in atha (XIII, 35) ; ih in nikhamithd.
shth becomes th in seihe, chiikit\tt\ ; th in adhiihd[ndye].

shy becomes s (or sh) in manusa and mannsha^ anap\d\yisamti and other futures.
j£ becomes £ in agi-karitdh\a\ni* while Girnar has agi-kh\a\mdhdni (with
■tf becomes jfA in ^^/«', nathi, \hd\thini, saritthnia, vithatend, annsathu

1 Dhauli and Jaugada read °ddye, Mansehra °daye, but Shahbazgarhl pajupadane, which might
correspond to Skt. prajotpadane* At Kalsi the locative of utpddana is excluded, because it would
end in -asl For ttpada — Skt. *utpad see Buhler, ZDMG, 37, 431 f.

k 2

lxxvi INTRODUCTION

str becomes th in tiki (= Skt. strz),

sth becomes th in gahaihani, gih\i\tha> chi\ld\-ihiiikyd (V, 17), but th in chila-thiiihyd (VI, 30).
sn becomes shin in shinehe,

sm becomes s in the locatives in -asz 9 but ph in \td\pha (= Skt. iasmat % XIII, 35).

sy becomes sty (siy or shiy) in izj<z, siydti^ shiydti (— Skt. j^*), but j in <z[.f«] (3. plur.
optative of root as) and in the genitives in -asa.

sv remains in svagam (VI, 20) ; but it is assimilated in shay oka (XIII, 16*), which seems to be
derived from Skt. svayam} and it becomes suv in mvamika (IX, 25).

becomes *»M in bambhana. The form bamhmmta (XIII, 39) is intermediate between
*bahmana (— Skt. brdkmana) and *bamhana (bamhaqa at Girnar, IX, 5).

B —DECLENSION
I. Bases in

(1) Masculines and neuters in -0.

Singular.

Norn, mzscjane, &c. ; neut dane % &c

* masc. dhammaih) &c. ; neut. danam 9 &c.
Instr. ddnena or ddnena, &c.
Dat. athdye f &c.
Abl. amibadk\a\i [pdjchhd.
Gen. jana\sd\ (IV, 10) or janasa, &c.
Loc dhammasi, &c.

Plural.

Masc./ff^, &c; neut. phaldni % &c
Masc* yuidniy &c. ; neut. divydm\ lupdnu
\sd\tehu
vtakamat{e\hu

pdndnathi &c.
vasesu, &c.

Norn, sing, masc— There are two forms in -0 {Sdtiyaputo and Ke[lald\puto, II, 4), two in
a {vadha, XIII, 36, and hidalokikya> XIII, 17), and one in (Mafcd, XIII, 7).

Nom. sing. neut. — In four instances the termination is (anamtam, IX, 25, 37, -anusdsanam
and kaihm\a$H\ f IV, is). It is in adisha (XI, 39), and -0 in [£]<fosw (IV, 10), kam\fnd\tald
(VI, 20), pzmd (thrice = Skt puny am).

Acc. sing. masc. — The Anusvara is omitted in -paiada (four times, XII, 33), -pdshada and
-pdshamda (XII, 33), [>Atfj/07;zflf| (XIII, 4), vijay\a\ and vijayataviya (XIII, 16). The termination

is replaced by ~£ in ata-pdsadd (XII, 33), and dosd (I, a).

Acc. sing. neut. — The termination is -0 in madava (XIII, 4);; -a in maha-phald (XIII, 14),
and nilaihiyd (IX, 34); -e in */<z«* (XII, 31) and bddhdtah (XII, 33).

Nom. plur. masc— The final a is shortened in -\11d\tikya (XIII, 38), pdsamda (XIII, 37),
-pdshamda (XII, 34), -[^osa]///^ (VII, 31), -pultiva (V, i4),^#Vta2/p]^d! (XII, 3a).

Nom. plur. neut. — In hdldpitd chd lopdpiid oka (II, B and C), the termination is *d instead of
-dnu The Sanskrit masculine vriksha is used as neuter : \lti\khdni (II, 6)?

The remaining instances of the acc. plur. masc. in -dni are ~kamdh\d\ni (IV, 10), Kaligydni
(XIII, 36), -pdsham\daii\% pav\d\jitd[ii\ij gahaihdni (XII, 31).

Acc plur. neut. — The termination is -a in vimana-dasan\ci\ (IV, 9).

Gen. plur.— The Anusvara is omitted in -pdsaddna (XII, 31) and m\a\mishdn\a\ (XIII,
The termination is -a in -\bd\mbhandnd (XI, 39).

-

(Qt) Feminines in -d.

■

Singular.

Nom. ichhd $ &c
Acc pttjd, &c_
Instr, puj\d\ye.
Gen. or loc. samtit[a\ndye,

Nom. sing. — In ki\dd\lokika (XIII, iS) the final a is shortened.

>

1 See Text, p. 49, n, 3. 2 Cf. rucMiani at Mansehra, II, 8.

KALSI GRAMMAR Ixxvii

■ ■

Acc. sing. — In [-yataih] (VIII, %%) the nasal of the original termination -am seems to be
preserved, and the a to be shortened before it

Instr. sing.— In vividh\aye\ (XII, 31) the penultimate a seems to be shortened.

II. Bases in -u
(1) Masculines , and neuters in 4.

Norn. sing. neut. asamati.

Norn. plur. neut. osadhtn\t\? tint, iimnu

Gen. plur. ndt?{itm\i^ natina.

Log. plur. Ndbkqpamtishu,

jani[yo]^

(a) Feminines in -i and -u

Singular,

Nom. Upi> &c.
Acc, Sambodhi) &c.
Instr. bhatiyd^ -anusathiye*
Dat. -amtsathiydi vad/riya,
Abl. ni\v\utiya> Tambapamniya.
Gen,

Loc. ayatiye.

Plural

bh\agt\ni[nd\.

Ill, Bases in

The nom* sing, sddhu or shddhu is the same in all three genders.

Nom. and acc. sing. neut. bahu*
Nom. and acc. plur. neut. bahuni*
Instr. plur. &z[//j«[Ai],
Gen. plur. guhma.

IV. Masculines in -ri.

1 1 ■

Nom. plur. natdle (= Skt. naptdraJj).
Gen. plur. bha\tina\m (= bhrairinani).
Loc. plur. pitisu or pitishu (= pitrishu).

The instr. sing, follows the ^-declension : pitind > bhatina.

• *

V. Bases in Consonants.

(1) Present participles In -at.

The nom. sing. masc. has a very curious form ; it affixes the termination -am, which is
evidently derived from Skt. -an, to the strong form of the base : samtam from root as, kalmhtam
{kala\fnta\ kalata) from root kru

(a) Bases in -vat.

Nom, sing, masc, pajava (= Skt. prajavdn).
Instr. sing, hetuvata?

With the nom. sing. cf. Pali gunava ~ Skt. gtmavaiu

* The Kalsi dialect has mixed up osadhi (= Skt. dshadhiy fern.) with osadha (= Skt. aushadha^
neut).

2 From Vedic Jam, 1 a wife".

3 In Sanskrit the corresponding base is not hetuvat, but hetumai\ cf. Panini, VIII, 3, 9, and
Pischel's Grammatik, § 601.

lxxviii INTRODUCTION

(3) Masculines and neuters in -an.
Singular. Plural.
Nom. masc. laja, laja, laja* la\j\ano, lajane.

Acc. neut. nama, nama.
Instr. lajindy lajina*
Gen. lajine.

The neuter base harvian follows the ^-declension : nom. sing. k\aiit\me or kamm\am\ dat-
kaimnaye*

(4) Masculines in

Nom. sing. Pi[ya]dast (I, a), Piyadasi y Piyadashi.
Instr. sing. Piyadasina, PiyadaBna.
Gen. sing. Piyadasine, Piyadas/wie, Piyadasisa*
Acc. plur. \hd\ikini{= hathini at Dhauli, IV, a).

The gen. sing. Piyadasisa follows the analogy of the ^-declension.

With the acc. plur. masc. \Jid\thini (i.e. hathini), ctyuiani, &c., in the ^-declension (above,
p. lxxvi).

(5) Neuters in -as.
Acc. sing, yaso or yasfw, bh\ti\ye.
The base va\chd[- (XII, 31) corresponds to Skt. vachas.

(6) Other bases in consonants.
The feminine base dis (or disa) forms the acc. sing, disha (for disdm). The two feminine bases
*uipad and parishad also follow the ^-declension : loc. sing. pajopadane{ye) (see above, p. Ixxv,
n, i) t palis\&\ye\ nom. plur. palisa*

C— PRONOUNS

(1) Pronoun of the first person.
Singular. Plural.

Nom. hakmu
Instr. mamdya^ me (III, 7).

Gen. [mama], mama> me* \ n e (V, 16).

The nom. sing, hdkam must be derived ixomahdkam {—ahaam in Maharashtrl); see Pan. V, 3,
71, and Pischel's Grammattk^ § 417.

The instr. sing, mamaya for Skt. maya is due to the influence of the genitive mama. Cf.
mamae, Hemachandra, III, log,

(a) Base ta*

Singular, Plural.

Nom. masc. se 3 [/]e f she ; neut. ta, se s [sh]e* Masc. te.

Acc, masc. tarn ; neut. se> she.
Instr. tena^ tena*
Dat ta[ye],
Abl.

Gen. tafa, tasha> tasa, tashd*
Loc. taff.

Nom sing. fern, ska.

As noted by Biihler (ZDMG, 37. 592), the abl. sing, goes back to tamha (— Skt.

tasmdt)\ cf. tf/^* and ta^A* (— Prakrit and iumhe) in the separate edicts at Dhauli and

Jaugada. The abl. is used as conjunction (V, 13) ; cf. Pischel's Grapivtaiik, § 435.

tehu
te\fiz\.

teshaiih ianam*

KALSI GRAMMAR

Ixxix

Neut. e[t\ani.

(3) Base eta.

Singular.

Norn, masc. [e]se (VIII, 33),* \e\she (X, 38)/* e sh[a]

(XIII, 38) ; neut. ese 9 eshe.
Instr. etaketia*

Dat. etaya (XII, 34), etaye, dha{e)ia\^\aye.
Gen. elisha*

Norn. sing. fern. [*].s£|/z] (XIII, 37).

With the gen* sing, etisha cf. etisa at Shahbazgarhi and Mansehra.

Plural

Masc. ime.

(4) Demonstrative idmiu
Singular. Plural.

+

Nom. masc. ayam> iymh % neut. iyath.
Acc. neut. imam*
Gen. imas\a\

Nom. sing. fem. iyam*
Dat sing. fem. zmaya.

The nom. masc. ayam is taken from V, 15, where eyam perhaps stands for e + ayam (= Skt.
y&yam). The form iymh is used as masculine in V, 16; elsewhere as feminine and neuter,

(5) Interrogative pronoun.

The acc. plur, neut. \kd\ni is used as a demonstrative ; see Text, p. 35, n. 13. The indefinite
pronoun is formed with chha ~ Skt, cha (nom. sing, masc. kechha) or cMi — Skt. chid (nom. and
acc. sing. neut. kichhi). As at Girnar, the compounds himti (XII, 33) and kiii are used in the sense
of 1 that \

(6) Relative pronoun

Singular.

Nom. masc.^ e ; neut.j^, e 9 a 9 am*
Acc* neut. yam, am, e (XIII, 38).
Instr. yena*
Gen. asd.
hoc.

Plural.

Masc. ye, e.

yesltam.
yesu*

(7) Base any a.

Singular.

Nom. masc. and neut. amne.
Acc,

Dat. aihnaye*

Gen, anmamanasha.

Plural.

Masc, amne. ane\\

V neut.

amnani*

(8) Base sarva*

Singular.

Nom, neut. save, shave, \shd\va.
Acc. masc. savam \ neut, savam, shava\iii\,
Loc.

Plural.

Masc, \sd\ve.

s\d\ves\ji\, shaveshu.
Nom. sing: fem. shava.

(9)

Nom. sing, neut i[(a]le, while classical Sanskrit has itarat.

1 Cf. above, p. lxiv s n. a.

2 Cf. id., n. 1.

Ixxx INTRODUCTION

(10) Base ubhaya.
Gen. plur. ub/iaye\sd]m*

(n) Base ekatara*
Loc* sing- ekatatash\f\*

(is) Base *ekatya>
Nom. plur. masc. \e\katiya*

D. — NUMERALS

r

One.

Nom. sing, masc, eke.

-

Two.
Nom. masc, duve.

This form may be used for all genders in all Prakrits \ see PischePs Grammatik^ § 437.

Three.

Nom. neut tint, ihhnu
Cf. Prakrit thmi\ Pischel's Grammatik, §§ 91, 438.

Four.

1

The nom. neut. chatdli is used with a masculine substantive (XIII, 7). The same irregularity-
is frequent in Prakrit ; see Pischel's Grammatik^ § 439.

Five, six.

Loc. pamckastt) shashu {= Prakrit chliastt).

Eight, ten, twelve, thirteen.
atha % das\a\, duvadasa (with lingual d), 1 t[e]dasa.

Hundred.

Acc, plur. satam; instr. \sd\iehi \ loc, shateshu.
The ordinal is shaia (=Skt. saiatamm) ; see XIII, 39.

Thousand.

The ordinal is shah\a\sha {=5 Skt. sahasratama) ; see XIII, 39.

Hundred thousand.

Nom. sing. shat\a\-shaha[f[e.
Nom. plur. [sa^ta-saAasmi.

1 The d has been further changed to r in Prakrit bavasa and baraha.

KALSI GRAMMAR

E.— CONJUGATION
I. Present.

(i) Bases.

First Sanskrit class.

Root kram : palahavidmi, nikham\am\ttu
Root garh : gc^ld\katu

Root jii the participle vijinamaiie and the absoluSve vijin\t\iu (XIII, 36) show that this
root first followed the ninth class (Prakrit jinadi) and subsequently the ^-conjugation (Prakrit
jiHadt). 1

Rootdr&J dakhati?

Root bkn 1 ftoti* kttveyu (sixth class).

Root vas : vaskati, vas[e]vu.

Root vriti anuvatamli*

m

Root site. The absohithre c7ut/iit[u] (IV, 1$) presupposes the Prakrit present chitihadu

Second Sanskrit class.

Root ad follows the ^-conjugation : adamana.

Root as : aihu

Root « or yd: yamtL

Root : ye\fiaiii\ ; see below, p. lxxxii.

Root haiix ttp\a\hamt\t\.

Third Sanskrit class.

The gerundive pajohiiaviye (1, 1) is derived from the present *johati % in which the u of *juhaii
(see above, p. lxvi) is strengthened by Guna.

Fourth Sanskrit class.

Root pad x pafipqfeyd.

Root man : marimat[t] and manaiu

Fifth Sanskrit class.

Root dp follows the ninth class : papunata{ti) t
Root &u follows the ^-conjugation : shune\_y\^

-

Sixth Sanskrit class.

Root ish : ichltatu

Seventh Sanskrit class.
Root yuj follows the ^-conjugation : yttjamttu

Eighth Sanskrit class.

Root fyi The 3. sing, kaleti follows the analogy of the tenth class, but the 3. plur. ha\ld\mH
the ^-conjugation. Cf. Pischel J s Grammatik, § 509.
Root kshan follows the ^-conjugation : chlianali.

Tenth Sanskrit class.

(a) With aya : dasayitt^ \d\ipayema, dladhayi{yam)iu, a-lochayitu, afochayist$ y lpa]v[a]d/ia-
yisamt\i\ The character aya is changed to iya in vadhiyati (XII, 3%) and vadhiyisati (IV,
11) and is contracted to e in pujeti.pujetav^ya^ hcftefa, nivateii and ni\y^\Ut% [pa$*]vedetu.

1613

^ -"- " ■■ ■ _ '

1 See Pischel's Grammaiik, § 473. * See above, p. lxxiv, n. 5.

1

lxxxii

INTRODUCTION

(b) With dya : sitkhayami (VI, so),

(c) Wrihpaya: Mpa[y]i[sat\i, \anapaya\mi % anap\a]yisamti, dnapayite r lopita*

(d) With apaya : kkhdpesdmi 7 likhapita (without Guna of the radical vowel), khdndpita,
halapita*

(e) With papaya i lopdpita.

{%) Moods.

The terminations of the middle are replaced by those of the active, with the exception of the
3> sing, aorist nihhamitha and the two participles present adamana and vijinamana.

(a) Indicative*

i. sing, palakamdni, ]anapaya\mt*

3. sing. \fi€^\takamati^ ga\ld\hati % dahhati^ hoti % atAi, up\a\hamt\i\ mamnat\t\ and manati %
ichJtati t kaleii, chkanat% pujeti^ nivateti and m[va*]teti, vadhiyatu

3. plur. anuvaiamiiy vasltati (= Skt vasanti), yamti, iehhamli> ka[ld\mtu In papunata{li) the
termination -ti (for -nti) is affixed to the strong base of the ninth class {papund-) ; cf. the 3. sing.
pdpundti and the 3. plur. pdpundt/ia in the first separate edict at Dhauli and Jaugada.

(b) Subjunctive.

1. sing, mkhdydmi (with indicative termination).

3. sing. stisusJidtn (desiderative, with imperative termination).

3. plur. palahamdtn (with -tu for -ntu).

(c) Optative.

1, sing, ye[ftam] (for *yeyam) from toot yd (VI, 20). Cf. \jrd\ii[j>aday\elmm (or patipdtayeham)
and dlabhekam in the separate edicts at Dhauli and Jaugada. Senart has noted similar forms in the
Mahavasttt (vol, 1 of his edition of this work, p. 403) : Hshtheltam^ abhisambtidhyeham^ gachclilieham.

3. sing. nivaiey\d\ patipajeyd, siyd y £iyd % Mydti, shiydtl The two last forms (— Skt. sydt) have
the termination of the indicative ; cf. Text, p. 71, n. 14. With the contracted form nivatey\a\
(5= Skt. nirvartayety IX, 36) Senart {Inscriptions de Piyadasi, 1. 415) compares Pali nibbatteyyam
(for nibbattayeyyam) in the commentary on the Dhammapada* p. 143 [1. 4]. Cf. also choreyya for
clwrayeyya in E. Miiller's Grammar \ p. no, rffttf = Skt dapayeh and padigdhe — Skt.
grdhayek in Pischel's Grammatik, § 460.

3. plur. \d\jpapema.

3. plur. (cf. above, p. lxvii), fiuveyU) 1 sfm?ie[y]u 3 shusfaisheyu (desiderative). The 7 of the
optative is replaced by v in va$\e\vu (VII, »i).

(d) Imperative.

3. sing. \a\miva\td\tu.

3. plur. nikham\ant\tU) manatu y yujamtti 9 dlddfiayi(yam)tu, lochetu (— Skt. rdckayantt^ \pati**\-
vedetUj anuvi\d/i\tya[myu (passive).

(e) Imperfect.

3. sing. (from root b&u).

II. Aorist.

3. sing, middle nikhamitha (from nish-hram^ VIII, 2a). In Pali and Ardhamagadhi the termina-
tion is -itthaaxi& -iitkd ; see E. Miller's jp*ff Grammar^ p. 115, and Pischel's GrammaUk f § 517.

3. plur. active nikhamim^ hum (= almmstt at Gimar). The two forms manishn (XIII, 16) and
alochayisu a are used as subjunctives.

1 Hemachandra (IV, 330, 353) quotes huveyya (= Skt. £//0e/#) from the Pateachl dialect.

2 See Text, p. 31, n. 7,

KALSI GRAMMAR Ixxxiii
II L Perfect.

3. aing.aha, aha (V, 13) = Skt aha.

IV, Future.

i- sing, backhand} lekJtapeiamu

3. sing, kachhati, vadhiyisat% hdpa\y\i\sai\L

3. plur. kachhaiii\t\i % anuvaUsa\pt\ti, anitsasisamiij amp\a\yisamH f \ja\v\$dfojwathj[i] t and
the two passives \a\tmvidkiyisama (read °sathti) and aldbh^\isa\vi\tu

V. Passive.

The terminations are those of the active.

The 3, sing, indicative pasavati (= Skt. prasavyati) occurs three times and is misspelt twice
(pavasati % IX, 36, and pasavati, XI, 30) ; cf. Text, p. 39, n. 3.

3. plur* indicative anuvidhiyama (read °yaihti, = Skt. anuvid/nyante), alabfii[ya?h~]t£.
3. plur. imperative attffln\dK[iya\m\tu*
3. plur, aorist alambhiyim?

3. plur. future \a\nuvidMyisania (read °samti) 7 aldbhi[y\isa\iiz\ti (cf. the Sanskrit aorist
passive alabht).

VL Desiderative.

3. sing* subjunctive sustishaiu.
3, plur. optative shuslmsheyu.

VI I. Participles.

(1) Present participle.
Active.

Root as: samtam*

Root Jfj : kalaihtam $ala\ihta\ halaid).

Middle.

Root ji : vijinamana ; see above, p, lxxxi.
Root ad: adamana*

(3) Past passive participle.

(a) In -tax mata and muta (= Skt. mata), mata (= virita\ kaia (= kritd) y viyapata
(= vydprita\ vithata (= vistrita), \21\shata and ushuta (= utsrita), nisita (= *ntirita\ likhita^
lekhita, Uhhapita^ hltdnapita, halapiia y lopita^ lopapita> anapayita* huta (= Muta), atikamta
( = atikranta)) sti{sam)kkita (= $amkshipta\ vudha (— vriddha), apaviidha (= apddlia\ ladha
( labd/ia), aladha ( = *ardddha\ &c

(b) In : j/*[#;#]«# a vipahina (i. e. c hma)*

(3) Future passive participle.

(a) In -tavya: kataviya, vataviya % pajohiiaviya (see above, p. Ixxxi), vijayataviya (for Skt.
vijetavya under the influence of the substantive vijaya\pujetav\f\ya> pati[vedeta^]viya.

(b) In -aniya : vedaniya*

1 Johansson {Shahb^ § 76, b) explains this form as a future derived from *kajjati (= *karyatt),
and compares the Ardhamagadhi passive hajjau

3 The introduction of the nasal is perhaps due to the influence of the Skt. aorist passive
alambhi or of the substantive dlambha (III, 8, &c).

3 This barbarous equivalent of Skt. djnapia and djiidpita retains the causative character aya: of
the present dnapayatu

Ixxxiv INTRODUCTION

VIII. Absoluttve.

■

(a) In -tu (s= Skt -tva) : alabhitu, paliUditu (from root tyaj with Samprasarana of ya and
dentalization of /), chithit\u\ (from the Prakrit present chitthadi) % vijin\t\m (from the present
*vi-jinati ; see above, p. Ixxxi), rt/to (from root ih/), dasayittt, a-lochayitu (— awchayitva)*

(b) In shamkheye (read samkhaya) from sain-khyd.

F. — SUFFIXES

The pleonastic affix (or occurs in haham (= Skt (from Skt

^dtf), tavataka, natika or ndtikya (= Skt. Jfiatz), panatikya (= pranaptfi), suvamiha (= svdmin).
The adjective s/utyaka seems to be formed from Skt, svayam ; see Text, p. 49, note 3,

With the affix or -a/aya is formed mahalaka, 'wide 3 (XIV, 30), 'aged* (V, 16), = Prakrit

mahdlaya (Pischei's Grmmnatih^ 4°*). As suggested in the Text (p. 33, n. 3), mpadalaya (V, 14)
seems to contain the same affix and to signify 'stepping fast*.

The affixes »iara and -tmna are added to substantives in kam\_ma\tald (i. e. karmataram,
VI, 20) ixi& gajaiame, 'the best elephant 1 (Text, p. 50).

CHAPTER VIIL

GRAMMAR OF THE SHAHBAZGARHI ROCK - EDICTS,
WITH NOTES ON THE MANSEHRA VERSION

The Shahbazgarhl version has received the advantage of a detailed treatment by an accom-
plished linguist, Professor Johansson : — Der Diatekt der sogenanntm SMhbdzgarhi-Redakiion der
vierzehn Edikte des Konigs Afoka. {Tiri des Acies du 8 e Congris International des Orientalistes^
tenu en 1889 d Stockholm et d Christiania). [Part i,] Leide, 189a* Part a, Upsala, 1894. In the
following pages the results of his investigations are utilized for my own inventory of the language
of the text s which I had been able to improve by repeated examination of the fresh impressions.

A— PHONETICS
I. Vowels.

The vowel a becomes u after a labial in mnt\a\ (= Skt- mata, XIII, 8) and mhavucha* In
menati (— many ate, XIII, 11) the change of a into £ is perhaps caused by the palatal w. 1

If the reading etra (VI, 15) is correct (the other versions have here iyam % eshe 3 &c), it would
correspond to eta (Girnar) and lieta (Kalsl) — Htra ; see above, pp. Ivi and Ixx. As at Kalsi, the
vowel e corresponds to Skt I in edUa (= idriia).

As in Pali, Skt, u is represented by a in pana (VI, 14, 15) = puna (six times, for Skt. punah\
and in garuna (IX, 19) = giiruna (XIII, 4, for Skt gurftndm). Michelson suggests that the form
pana may be due to vowel-assimilation ; see IF, 43. 358, n. b In Mo (= Skt. khalu) Skt. u is
represented by 0 ; see above, p. Ivi and n. 2. -\

The vowel ri is replaced by (1) a } (%) i f (3) (4) ra, (5) ri, (6) ir> (7) wt t causing at the same
time the lingualization of a following dental. See (1) tisatena, dukafan^ bhata } bhataha, vadhi
(= Skt, vridd/it), vapata and viyapata (= vydprita)> ananiyam, \_dd\kkati\ (a) kita, s[u]kita\ih'\,
edtfa, tadi$a r yadi/a, franatika ; (3) bases in -ri : pitwfiu, bhratuna, spasa{su)na (= svasrindm),

1 With menati Johansson (p. 19) and Wackernagel (Allind, Grammatik, vol. 1, p. xx) compare
Gothic ga-mainjan and German (English to mean).

SHAH B AZ GARH I GRAMMAR

Ixxxv

and for ri after a labial : agrab/iuti, viyaputa (= vydprita), muta, vutmh and vtitam (= vrittam), nivitta,
(= nirvritta), nivuii (= nirvritti)^ viidha (= vriddhd) ; (4) grahatha {—grihasihd) ; (5)
(II, 4), dridka ) vistriiena \ (6) ^zYra (L e. = Skt £rzte) ;* (7) for r* after a labial : pa[ri\p[ru]chha,
mrugo, mrttgaya mrigayd)* In iruneyu (XII, 7) the is due to the influence of /wfo,

In a few cases the vowel e, both if it is inherited from Sanskrit and if it is due to dialectical
changes (cf. Johannson, § 33), appears to have become i; see dtw[t] — *fe|V]e at Mansehra for Skt-
rfz/^ (II, 4) and dfetftt (I, 3), aj/i for = Skt ayam r amiii (VIII, 17) for amne =5 Skt
Amtikini (nom. sing., XIII, 9), tajani (nom. plur v XIII, 9).

The two diphthongs o» and an have become £ and 0, respectively; see niche (perhaps = Skt.
mchaihy VII, 5), \o\sha\dhd\ni (II, ^papotra (XIII, ii),paratoMka s ~opaka and -opaya m

The Kharoshthl alphabet does not mark the length of the three vowels a, z, », and we
must always keep in mind that every a, i, n of the text may be meant for a or d s i or u or $,
respectively-
Initial a is dropped in pi (= Skt. ; a? in (== iti) and #/* (= *kid+iti) ; * generally in va>
while ^ is preserved three times through Sandhi. Besides va 3 the text often uses the two
forms vo (— Vedic evd i i.e« eva+u) 2 and ya s which Johansson (§ 36) derives from Prakrit yeva
(- Skt. Aw). 8

■

IL Simple Consonants.

The guttural h has become y in nirathiya (— nilathiya at Kalsi) and (VIII, 17) =

(II, 5), instead of which the remaining versions of the rock-edicts (besides Mansehra) have -opaga.
It seems to be dropped altogether in diadha s= *dvikardha. Greek \ is expressed by k in Amiiyokdy
and y by the same in Amtikini and Maka. Skt. ^/z has become h in and lahuka*

The palatal / has become y in Kamboya, \p\raytdtotave % samaya (= Skt. samdja, 1, 1, a), wrpa
(=rdfd), and is represented by ^ in vrachaspi y vracha-bhumika (also at Mansehra), and in
vrachamti) v\f\acheyam ; cf. Prakrit vachchai (for ^vrajyatt}) = Skt. vrajatu

Skt, 9 is generally preserved, except in kshamanaye, garana, aviprahino, pranatika^ Pitinika
(= P[e\Unika at Girnar). In terminations, however, dental « is never lingualized after ri, r, or sh ;
see akarena^ agrma 7 anamtariyena^ khudrakena y Devanampriyena, parakrmnena, putrena^ vagrena,
abhiramani) rupani, sahasani, Gamdharanmh y manusanam, maliamatranam, Rathikanmh, giirtma,
garuna, pituna, bhratuna, spasa(su)na. On the other hand lingual n is newly developed after
r in prapia^ati (from Skt. prapnoii)> samtirana (from firayati), and wrongly in Devanapriy\e\ (I, 1).

Dentals are lingualized after an original ri (see above, p. lxxxiv), after ra in the preposition pati
(eight times) or prati (twice) for prati (five times), and after ska in \p\sha[dhd\ni (II, ^prashamda
2LTidpras&a$a (for *parshamda and ^pdrs&atfa = Skt* farskadd). Between vowels t is replaced by
d in hapeiadi (= hapeSati at Mansehra) and, as at Kalsi, in hida-sukhaye (V, ia)-* Here we have
the beginning of the process which, later on, every intervocalic i underwent in the SaurasenI dialect.
For hida (five times) = idha at Girnar, see above, p. lxxil

As in literary Prakrit, the labial p becomes v between vowels in avatrapeyit (XIII, 8). Initial
b is replaced by p in patfham (VII, 5) for badliam (XIII, 3). The aspirate bh has turned to h in
hoti (only VIII, section E, for the usual b/toti) t afw f and in the termination -hi (= Skt. -bhilj) of
balmhi and iatehu

As at Kalsi, y becomes / in majura (= Skt. mayura, I, 3), and ^ in vishava (XIII, 9)- It is
dropped at the beginning of am (five times) for yava (IX, 19) = Skt. ydvat and of [e\ (XIII, 5)
for ye = Skt. and between two vowels in PriadraH (thrice), Devanapviasa (four times) or

1 The spelling kitra suggests that (5) [Ar]i[&f| is also meant for Hrta* Cf. Johansson, § %*j ;
Michelson, AJP, 31. 57 j and below, p. IxxxviL

2 See Buhler, ZDMG, 43. 136, according to a suggestion of the late Professor Kirste.

3 Michelson (JAOS, 30. 86, n. 4) identifies yo with the nom. sing- masc. of the relative
pronoun.

4 At Mansehra (VIII, 35) t is softened also before r in yada (for *yadra= Skt. ydtra) ; and
fenadaj— tendird) in both versions presupposes an intermediate form *tenadra* Cf. adra } pudra }
midra in the Wardak vase-inscription; EI, 11, 308, n. 3.

lxxxvi INTRODUCTION

°piasa (I, a), ekatia (I, a), vijetav\t\a (XIII, u). The syllable^ becomes fin paritijitu (= paiiti-
diiu at Kalsi). The causative affixes and ay; either remain unchanged (in anapayami,
drasayiiu, &c.) or are contracted (in anapemi^ anapesamti, &c.). The same contraction takes place
m anuneti (XIII, 7). The £ of the 3, sing, optative nivaieyaii (= Skt niruartayet) corresponds
to an original aye, and the o of the numeral iodaia (= Skt irayodaia) to an original ajw. 1

The change of r into / in palig\p\dha (V, ia),paIibodha (V, 13), xofi? (= Skt wtf, XII, a, 8),
lo[cA]e{s/i]u and a~focheH a is a Magadhism, while, as at Girnar, r corresponds to / in *arabhati,
* to kill = Skt. alabhate (see below, p. xciv), and in Turamaye = 2IroXe/*a?off (XIII, 9). As
stated above (p. Ivii), this wrong translation of the foreign name Tulamaye (Kalsi) proves that the
Shahbazgarhi version is based on a Magadha original* In Kera4^putro (II, 4) the d corresponds
to the lingual I of Tamil Kerala ; the other versions of the rock-edicts have / instead of L

The semivowel v is developed out of u and u in vuchati (= Skt. achyate), vuta (— upta, II, 5),
and apavudka (= apodha). As at Kalsl, the syllable va becomes u in the absolutives in (= Skt.
-tva\ Contraction of ava into 0 takes place in orodhana, bhoti, Aoti, bhotu, afw.

Like the Kalsl version, the Shahbazgarhi one distinguishes the three sibilants /, sh, s t but
with one important difference. While at Kalsi these three symbols are used indiscriminately (see
above, p. lxxii), the Shahbazgarhi text generally employs each of them where it would have been in
its proper place in Sanskrit. 3 Thus we find s in anuiasti, asamana, edisa, tadtia, yadiia, da£a, desa,
draiana^ drasayiiu, Priy adroit, pahi, prade£i\kd\, yaio, iaha (= Skt. iakya), iaia, sila (i. e. Mia),
\siland\ (i. e. silana), htdhi (i. e. hiddhi), saiayike, prativesiya, niHta (= Skt. *nisrita) t sramana,
iravaka, iruta, srutu, iruneyu ; and sk in es/te, esha, lo]sha[d/ui\ni, ghosha, tosha % dosha^ parisha,
prashamda, vishava (=vishaya) 3 pituslm y in the loc. plur. in -eshu, in the gen v plur. tesha\iti\
and yesha, in the 3. plur. aorist mhrami$hn> mafrishu, lo[ch]e[sh]u, in vasha (= varsha) and
hashati (= *karshyatfy Exceptions are not frequent : s for s in anusochana, \s\refha ( = sreshtha) \
s for sh. in abhisita (~ abhiskikta), yem, ti\bhd\y\e\sa 7 [arabhi]yis[u] ; sh for s in pamchashu and
shashu. In manusa (= manushya) and in the futures in 4saii and -esaii the / is a defective
spelling for si, in which the original sh had been palatalized through the influence of the
following y. In susrusha, suirashatu, suirusheyu the first s (for s) is probably due to dissimilation,
and in an\tt\sasana, anuiasisamti the second / (for s) is due to assimilation. 4

Cases of Cockneyism are liamclie (see above, p. lxxii), hahati (twice) for ahati (thrice) = Skt
aha, kida (see above, p. lxxii), MdahMka. Conversely, h is dropped at the beginning ol\a\stwa =
Skt hasUnal}, and between two vowels in maa = Prakrit maka (gen. sing, of the pronoun of the
first person), ia (= Skt iha) and iatoka.

As at Girnar and Kalsi, all final consonants are dropped. In some cases this applies also
to the s of final as; see jma, &c. (below, p. xc), [sa] (XIII, io), ekatia (I, 3), [a]stina (= Skt
hastinah, IV, 8), vacAa- (XII, a). But generally final as becomes o t and frequently, as in the
Magadha dialect, e ; see bkuy\e\ t chature % and the nom. sing. masc. esfa, y\d\ (V, 13), ane (XII, 9),
jane, &c, (below, p. xc). In amni (VIII, 17), Amtikini (XIII, 9)1 rajani (XIII, 9) = rajana (II, 4),
-i has taken the place of -e.

The Anusvara of words ending in nasal vowels is omitted in many instances. The reason of
this deficiency need not be the carelessness of the writer, but may have been as well the faint
articulation of the nasal sound. Examples of the omission are prof ava (= Skt. prajdvan), ida
(IX, 30) = idam (XIII, 3), ima (IX, 19) = imam (passim), aya (twice) = ayam (V, 13), \t\dani (= Skt.
idamm), 5 eva (twice) = evam (passim), the acc. sing. masc. atk\r\a, dosha, ba\Jni\ka, the nom. and
acc. sing, neut dana, &c (below, p. xc), the acc. sing. fern, puja, &c, and Sabodhi, &c, the
gen, plur. natina, Nabhitina, guruna, gartma, bhratuna, spasa{sti)na, iesha, yesha, u\bhd\y\e\sa,
abhiratana^ &c. (below, p. xc).

As in the Magadha dialect, the nom. sing. neut. frequently ends in -e instead of -am ; see
eshe (X, section E), ye (VI, section F; IX, F and I; XIII, i), savre (XII, 5; XIV, 13), \_sahd\sre

1 Mansehra has iredasa, Dhault and Kalsi tedasa, for *trayadasa.
3 But not in rochetu \ see Text, p* 8, n. 3.

3 I differ here from Johansson, §§ 14, 48, and side with Michelson, AJP, 30. 289.

4 Cf. Skt. sasa instead of *sa$a, which is presupposed by German Hose (English hare).

5 Cf. Hemachandra, I, 39.

SHAHBAZGARHI GRAMMAR

Ixxxvii

(XIII, i), dane, &c. (below, p. xc). This barbarism is due to the analogy of the.nom. sing.
masculine. 1 The termination -e is found even in the acc. sing, masc. (sayame^ VII, a) and in the
particle [e] (= Skt yat s XIII, 5). While in the nora* sing. masc. we often have -e for -0 (see
above, p. lxxxvi), the -e of the nom. sing, neut- is replaced by -o in katava and three other
gerundives (see below, p. xc) a and the nom. sing. neut. of the pronoun idam has once the form iyo
(XII, a) for iyam (VIII S section E). The nom. sing. masc. so is used for the nom. sing. neut.
(XIII, a) and for the acc. sing, neut. (passim), and the relative yo (X, 31) for the acc. sing. neut.
yaU Instead of anudivasam at Gimar we find anudivaso (I, %\ and at XII, 6, the acc. sing,
of the masculine d/ira?na is dhramo. Finally it must be noted that ayi occurs repeatedly instead
of ay am and ay a (= Skt. ay am and iyam).

Ill* Sandhi.

-

Final m is preserved before the particle eva in [e]vam*eva and parair^kd\m-€va % and hiatus is
prevented by m in anam-anasa and hhaiam-ayeshu*

As the length of a is not marked in the Kharoshthi alphabet, the result of a+a always
appears in writing as short a ; see kitabhikaro^ grabhagara % tenada (= Skt. tenatra), nasH> prana-
rambko, mahathavaha^ -vashabhisita, stipatkay\e\ dhramanusasti^ &c. The hiatus remains in
\atha\vashfra\bhisyta\sd\ (XIII, i).

a is elided before i in braman*ibkes?m ; before u in chu (= c&a+u) and paj-upadane ; before
e in cfaeva\ before 0 in manus-opakani and tat-opayam (see above, p. lxxii); and 0 before o in
pas-cpakanu

i+a are cqntracted into * in i\stridli{\yaksha (== Skt. stry-adhyakska).

IV. Groups of Consonants.

As at Girnar (above, p. lix), there is some inconsistency in marking the letter r if it is combined
with other consonants, * The order of the symbols does not conform to the actual pronunciation,

but to the convenience of the combinations 2

" ■ - ,

(1) r is combined with the preceding akshara

(a) in rbh : grabhagara {=■ garbhagard).

(b) in rm 1 dhrama (U e. dharma) and dhramma (ue. dkarmmd} y hrama (= Skt. karman)
and hrathma (i. e. karmma).

(c) in rv : pnwa (= Skt. purva).

(d) in rJ : drasana (i. e. darfand), drasayitu (= Skt. darsayiiva)^ PHyadraH*

(e) in rjA: prashamda and prasliada (from Skt./^r&wfo)d

(3) f is attached to the next following consonant

(a) in ^ : zwgr# (i. e. varga), spagra (=- Skt* svargd).

(b) in : &Vra (i. e> foWa, = Skt. krita), Uiri (= Skt

(c) in r/ft and rth 1 athrd, and athra (— Skt. arthd).

(d) in r-z> : jwara (i. e. jwm) and savraira (i. e. sarvatra).

It must be remembered that, wherever the above-mentioned words occur in the text, the
transcript shows the imperfect spelling of the inscription, but not the actual pronunciation.

As at the end of words, the Anusvara is often omitted before consonants ; see atara and
aihtara, atikraia (= Skt atikrantd)^ Atiyoka and Amtiyoka^ anaia and anamia> AHkamdaro
(— IdXigavSpos), karatam and karamtam^ Kaliga, Devanapriya and Devanampriya % prashada and
prashamda? badhana and samba\pi\dha^ magala and mamgala, vihisa (= Skt vihiiiisa), satam
and sa[m]tam, Sabodhi, sayama and sa\pi\yama } s\a\yuta (= samyukta)^ sasayika (= samsayik^

1 Cf. above, pp. lxii, lxxiii, and Johansson, part a, p. 47.

2 Biihler, ZDMG, 43- *33- Cf. Johansson, § 17, and Michelson, AJP, 30. a8 9) n. a.

3 See above, p. Ixxiv, n. 4.

Ixxxviii

INTRODUCTION

sasttUa and samstuta, and the 3- plur. karo\ti } (IX, section C),prapunati (XIII, 6), bhoti (XIII, 7),
mrtftf (XIII, 4), nik\f\mnaiUi man(^tii\ y aradhetu, pativedetU) rocltetu*

Some groups of consonants are avoided by the development of an auxiliary vowel, which is
a in garahati\ u before or after a labial in duv\t\, praptmati\ and frequently % as the subjoined
list of Sanskrit groups and of their equivalents at Shahbazgarhl will show. Michelson has proved
that some of these correspondences are in reality Magadhisms and alien to the Shahbazgarhl
dialect ; see his articles in AJP, vols. 30 and 31, and J AOS, vol. 30.

kt becomes / in dbhi$iia % &c.

ky becomes k in iako (= Skt fakyam)*

kr remains in aiikratam y &c.

ksh remains 1 in akshati, \adhi]yahha t \ksham\H % kshanati, hshamanaye, kshamitaviya,
mo\kshaye\ samkshitena, but becomes kh in khudrdkena and \dd\khaii?
hshy becomes ksh in vrakshamiu

My becomes kh in mtikka (— Skt- mukhya, XIII, 8), satitkkay[a\ (~ samkhyaya).
khl becomes kh in hho = Skt. khalu ; see above, p. Ivi and n. a.

gr remains in agra s \_d\pag[r\atho (XIII, 5), but the g seems to be aspirated in apaghratko
(XIII, 6).

chy becomes ck in vuchati (= Skt. uchyaie)*

jit becomes n \x\ kitranaia (= Skt. kriiajiiaia), naii, iiatika, nanath, raiia, ratio; n, as in literary
Prakrit, in aifapayami and anapemi, anapesamti^ anapita*
jy becomes / in joti- (= Skt. jyofis, IV, 8),
iij becomes mn in vamnmiato (= Skt. vyanjanataft).

dy becomes d t as at Girnar, in Pamda (XIII, 9), but diy, as at Kalsi, in Pamdiya (II, 4).

ny becomes n inpuiia, hiraiia, but niy in ananiya (— Skt. anrinya)*

tp becomes p in pajupadam?

tm becomes t in ata- (—Skt atman)>

ty becomes ti in ekatia> but ch in achayika % apacha s chatu

tr remains in irayo r atra f putra, savatra, &c, but becomes t in savata (V, section N) and
todaia (— Skt. trayddaia, V, 11), and d in tenada (= Skt tenatra, VIII, 17), 4

iv remains in tadatvaye, but becomes / in the absolutives in (= Vedic -tvi).
ts becomes s in ttsatena % chikisa,

tsth becomes th in uthmas\t\ (VI, 1 5), but tk in ttikanam (ibid.). 5
^ becomes jm aja 9 patipajeyaii ; y in uyana {= Skt udyana),
dr remains in kfmdrakena*

dv becomes duv in duv\£] s but b in badaya{§d\ (cf. dbddasa at Girnar), and in diadha.
As at Kalsl, dJfcy becomes /S in and ammija{jha)peti (= [^]««*[ W S^^]/^E^1 at

Mansehra), but d&jK in

<ifir remains in dkruva and Amdhra*

T

nm becomes *» in yaniatra (= Skt. yanmatrd).

ny becomes mn or » in amna and manati and menati> manishu, kamnamt\i\> [/id]m-
neyasti*

pt becomes f in guti, mjha[t]i, vuta (= Skt. upta t II, 5), asamaiath, samkshitena, nataro
(= naptarah)* pranaiika % Tnramaye (= nroAe/xaioy).
becomes in praptmatu

pr remains in Priyadrasi, Devanampriya, priH (i. e. prtti), prakara\n[e (XII, 3), jfrJVJigfa and
prajava (V, 13), prana (i.e. prdna)^ prades^kd\ 9 pranatika^ prapunati^ prabhave, \f\rayukotave 3
pra\vd\d/i\e\samti t pravase s pravrajita, prasado, prasana^rasavaii^ampraliino^praiipc^t^ (XIII, 5),
pratibhagam, praHbk\o\gaye^ prativesiyena, p\f\aHvidham (VIII, 17), prativedetavo (VI, 14), but
becomes p in Devanapiasa (I, a), [^^Aarafe^ (XII, 3), pajapadane (IX, \%) $ papoira 3 paiipajeyati y

1 For the sign which I have transcribed by ksk % see Text, p. 55, note 5*

2 See above, p. lxxiv, n. 5. 3 jg ee above, p. Ixxv, n. 1.
* Mansehra h&s yada (for *yadra = Skt. ydira) in the same section.

6 Mansehra has utliana in both cases.

S H AHB AZGARH I GRAMMAR

lxxxix

paHpaii (twice), sampatipati (twice), patividhana (V, 13^ pativedaka y pativedana^ paiivedetu^ pative-
detavo (VI, 1.5).

bdh becomes dk in ladha.

br remains in bramana (= Skt, brdhmand),

bhy becomes bk in 4bheslm> arabhUamti (future passive), but bhiy m \arabhi\yis\11\ (aorist passive).
bhr remains in bhratuna*

my becomes mm (also spelt 711mm) in samma- and sammma-*
mr becomes mb in Tambapamnu

rg remains in vagra (u e. varga ; see above, p. Ixxxvii) and spagra (i. e. sparga z= Skt- svarga).
rn becomes mn in Tambapamnu

ri becomes t in anuvatatu^ but rt in kitri (i. e. kirii = Skt. ktrt£) 7 and jf in katava* anuvatamii>
anli^vatisajhti) nivaieti^ nivateyatu

rth remains in athra (i.e. ariha, IV, io), but becomes rth in athra (L e. arJfta, VI, 14; IX 7
19), and th in <zM# (passim), nirathiyavu

rd/i becomes dk in vadhisati, vadheti, pra[va]dh\e\famti t vadhita^ diadha.

rbh remains in grabhagara (i. e. garbhagara). -

rm remains in hrama (i, e. karmd) and kramma (i. e. karmma, III, 6), dhrama (i, e. dharvtct)
and dhramma (i. e. d/iarmma)}

ry becomes in -ayeshu (= Skt. dryeshu), but «j in mtmhtariyena^ madhuriyaye, sama\chd\-
riyanu

rv remains in pruva (i. e. purva = Skt- purva), savra (u e. sarva), but becomes v in
nivaieti, nivateyaii^ mvuta^ nivuii.

r£ remains in drasana (i.e. darsana), drasayitit (= Skt. darsayitva), Priyadrasi (= °darsm) i
but becomes in dasana (VIII, 17).

rcA remains in prashamda (i. e. *parshamda) 2 and prashada 9 but becomes in *vasha %
pashamtfa (XII, 3) and pashada (XII, 9).

becomes j£ in kasham y kashati, kashamtu

rh becomes r*zA mgarahaiix r v& gar ana (= Skt. garhana)?

Ip becomes ^ in

becomes / in balana (= Skt. kalydnd).

vy becomes ^ in vamilana, vapata (twice), apa-vayata, vasana, divani^ prasavati % katava,
pathiedetavo, [pjrayiihotave, vatavo, but ztf in vijetav\i\a> and to? in viyapata and vtyapttta (V, 13),
kshamitawiya, pujetaviya,

vr remains in [rivr^], pravrajita^ vrachamti, v\f\acJieyam % vrahshaniti % vrachaspi and vracha-
bkumika (also at Mantsehra).

■sfcft becomes in hachi (=* Skt, ka^chit)^ pacha (= paschat)*

£y becomes ^ in prativeiiyena*

sr remains in sraviana y Sravaka^ susrusha, sttsrtishaiti % stisrusheyu, iruia, frutti, but becomes
/ in samana (IX, 19), nitite, and sr in [j]rtf/&z (= Skt. sreshttia).
shk becomes k in dukatam t dukara*

shkr becomes kr in nikramanam y iiil^f\amaiUy nikrami^ nikramishu,
sht becomes ih in [at/to] = Skt, ashta (XIII, 1).
shir becomes th in Rathikanam.

* ■ *

shth becomes th in titfiiii, \s\retham ; th in -adhithana*

shy becomes / (i, e. ss) in manuSa and in the futures in -isati and -eiaii.

As at KalsTj becomes k in joti-kamdhanu

si remains in asti, nasi% \a\siina (— Skt, Iiastinalj), samsiava^ samstttia^ vistritena, -anusastu
It occurs also in the Ancient Persian word nipista^

1 At Mansehra we find twice (IV, 13 and 16) the defective spelling dltarna beside the usual
form dhrama.

2 This form is a variant of Skt parshada (for parishada) and the origin of Skt. pfchanda \ cf.
Johansson, §§ 37, 64,

3 See Johansson, § 56, c, and cf. Pali rassa = Skt. hrasva (Geiger, § 49). At Mansehra Ae
reading is garaha (= Skt. gar ha). 4 See above, p. xliu

1013 m

xc

INTRODUCTION

sir remains in i[siri\ striyaka.

sth becomes th in grahatha, ckira-ikitika*

sn becomes sin in [st\[ne*]ho (XIII, 5), 1

sm becomes sp or s in the locatives singular in -aspi and -asu

sy becomes sty in rabhasiye, siya, siyati, siyast^ but s in asti and in the genitives singular in
-asci and -isa*

sr remains in parisrave, sahasra, but becomes s in sahasani (I, 2}*

sv becomes sp in spa\ka\ spagra ( = Skt svarga\ spamikeua, spasa[sti)na (= svasrlnam).
km becomes m in bramana.

B,— DECLENSION
I. Bases in -a.

(1) Masculines and neuters in -0.

Singular,

Nom. masc. /owl, &c. ; neut. danam, &c.
Acc. masc. dhramam, &c. ; neut. mamgalam^ &c.
Instr. putrena y danena y &c.
Dat. athaye, &c.

Abl. karana (= Skt- karandt, III, 6), pacha.
Gen. Janasa, &c.

Loc. (a) orodhanaspi, Sec, ; (b) dkrame } &c.

Plural.

Masc, pnira^ &c. ; neut. [tfjjAfljyAtf];^, &c.
Masc*yutani s &c. ; neut. divani^ rupani,
iaieJtL

prananmhi &c.
vasfies/iu, &c.

Norn, sing- masc. — The original termination is dropped in (XIV, 13), ghosha (IV, 8),
(IH» 6)1 vadha (XIII, 3), samba\m\dha (XI, $3), sayama (VII, 4), Maka (XIII, 9).
The Magadha termination ~* is frequent; see jane (X, ai), vivade (VI, 14, 15), Turamaye (XIII, 9),
Devanapriye (X, ai), &c. In Amtikini (XIII, 9) we have -i instead of -e.

Nom. sing. neut. — The Anusvara is omitted in dana, a\chd\yika (VI, 14), annsochana (XIII, a),
\dti\kara (VI, 16), draiana and daSana (VIII, 17), /Mfia (XI, 24), mamgala (IX, sections D and F),
maka*pkata(TX, F). As in the nom. sing, masc, Magadha forms in -e are frequent \ see dane (VII,
4), drasane (VIII, 17), likhite (XIV, 13), z^Vte (XIV, 13), &c. In a few gerundives we have -o instead
of -am or -e : katavo (IX, 18, 19; XI, 34), prativedetavo (VI, 14) and pativedetavo (VI, 15), vatavo
(IX, 19 ; XI, 34 ; XII, 8), sako (XIII, 7). The Sanskrit masculine bhaga is used as neuter in
sahasra-blwgmh (XIII, J).

Acc, sing. masc. — In ath\r]a (VI, section E), dosha and ba\kti\ka (I, 1), the Anusvara ts
omitted. There are two irregular forms : dhramo (XII, 6) and sayame (VII, 2).

Acc. sing. neut. — The Anusvara is omitted in [da]na (XII, x), karana (XIV, 14), vasana
(XIII, 5), and in a few other instances.

Loc. sing. — The group sp of the termination «spi is assimilated in \a\pakaranasi (XII, 3),
nthanas\t\ '(VI, 15), \gd\nanasi (III, 7), mahana[sas]i (I, a), /»[Az]tf (V, J 3)- The termination
occurs also in anutape> abadhe^ avahe, Kalige t prakara[#}e 9 pravase^ vtfay[e] (XIII, 11), vijite f
vivahe^ site*

Nom. plur. masc. — The Sanskrit neuter apaiya is used as masculine in [y]e vie apacha
vrakshamti (V, 11).

Nom. plur. neut. — The termination is -a instead ot-ani in \p\sha\dhd\ni . . , . . karapUa cha
vuta cha (II, 5)-

The remaining instances of the acc. plur. masc. are -kamdhani^ Kaliga^tt^ -prashamdani,
pravrajita^it^ graJiaikanu

Gen, plur. — The Anusvara is omitted in abhiratana (XIII, 5), mahamairana (VI, 14), -brama-
nana (twice), -hramanana (IV, 9},

Mansehra reads si[ne]/ie.

SHAHBAZGARHI GRAMMAR

xci

(2) Feminines In

Singular*

Nom, ichha % &c,
AccpujOi &c.
Instr. pttjaye t vividfiaye*
Loc. $a\vi\tirandye*

Plural.

chiklflsa, [krYlfa]) slriyaka* 1

II; Bases in -I
(1) Masculines in 4.

Nom. plur. irayo.

Gen. plur. natina[m] t natina, Nabhiiina.

{%) Feminines in -i and

Singular.

Nom. dipt, &c. tffcw.
Acc. Sahodhii &c.
Instr, bhatiya*
Dat ~anu$€L$tiye % vadkiya*
AbL nivuHya t Ta\ffi\bapam\nt]ya.
Loc- ayatiya*

With the nom. plur atavicS* Pali ra/ff, nom, plur. oiratti (

Plural

Skt. rato).

IIL Bases in

The same forms as at Gimar and Kalsi occur, viz, nom. sing, masc., fern,, and neut sadhu ; nom.
and acc. sing. neut. balm ; nom. and acc, plur. neut. bahuni ; instr. plur. bahuhi ; gen, plur. gtiruna,
garuna.

IV. Masculines and Feminines in -ri.

Nom. plur. nataro*

Gen. plur. bhratuna* spasa{m)nar

Loc. plur. pitushu.

The instr. sing, follows the ^-declension ; fituna r bhrattma.

V. Bases in Consonants,

(1) Present participles in -at.
As at Kalsl, we have the two nom* sing. masc. sa\i?i\iam (satam) and haramtam {karatam).

(a) Masculine in -vat,
Nom, sing, prajava (= Skt. prqfdvdu).

Plural.

rajatWi rajanu

(3) Masculines and neuters in -an.

Singular.

Nom. masc, rqfa s raya.
Acc. neut. nama.
Instr. raiia.
Gen, ratio*

The neuter base karman follows the declension : nom. sing. kramam> dat. krammayt.

1 The Skt. feminine strl % from which this curious diminutive is formed, occurs at XII, 9 in the
form i\strt\. 2 At Mansehra (V, 34) the reading is spas\u\na.

m 2

xcn INTRODUCTION

(4) Masculines in -2«.

Nom. sing. Priyadraii.
Instr. sing, PriyadraJina*
Gen. sing. Priyadraiisa.
Acc. plur. \a]stina {asti\tie\ at Mansehra).
The gen, sing, follows the analogy of the ^-declension,

(5) Neuters in »as.
Acc, Sing, yaso f bhuy\e\.

The base vacha- (XII, 2) corresponds to Skt. vachas*

(6) Neuter in -is.
The base joti- (IV, 8) corresponds to Skt. JyJtis.

(7) Feminine in -d.

The base parishad follows the ^-declension : loc. sing, parishaye* The nom. sing, parisha
is preserved at Mansehra (III, 11).

C. — PRONOUNS

(1) Pronoun of the first person.

Nom. sing, ahanu
Instr. sing, ntaya.
Gen. sing, maa^ me.

With the gen, maa cf. Prakrit mafia, which seems to be derived from the Skt. genitive mama
under the influence of the dative makyam; see Michekon, J AOS, 30* 85, n. a.

(2) Base ta.

Singular*

Nom. masc. so ) _ .

A , . [ neut. iam y so.

Acc- masc, tain j

Instr. tena.

Dat- taye.

Gen. tasa.

Loc. tasi.

Plural.

Masc- te.

teska\ih\ tes/ia.

Nom, sing. fern. sa.

Acc. plur. fern, ta (XIII; 7)-

In two places (XIII, section T, and V 3 section H) we have sa for so (nom. masc. and acc. neut.).

(3) Base ska.

The acc. plur. neut ska (VI, 16) corresponds to she (acc. plur. masc?) at Mansehra ; cf. Text,
p. 59, n. 1.

(4) Base eta*

Singular.

Nom. masc, eshe\ neut eta, etam, eiake 9 eshe

(X, section E).
Instr. etakena*
Dat. etaye^ etakaye.
Gen. etisa (III, 6 ; XII, 9).

Plural.

Masc. eta (I, 3).

mm *

SHAHBAZGARHI GRAMMAR xcm

Nom. sing, fem. eska (XIII, 4).

The i of the gen. sing, etisa, which is found also at Mansehra (XII, 8) } is perhaps due to the
analogy of the Pali interrogative kissa (from base ki) = kassa (from base k<z).

(5) Demonstrative idanu

Singular.

Nom. masc. ayam y ayi; neut. idam ) ida t imam t ima, iyam t iyo.
Acc, neut* imam.
Gen. imisa (IV, 10).

Nom. fem. aya, ayi.
Dat. fem. imisa (III, 6).

With the gen. masc. imisa cf. eiisa (from etd) and the Girnar and Pali instrumental imittcL
The dat. fem. imisa is an imperfect spelling of Pali imissa. Cf. the feminine bases imt i ti % ez }
j% kl in Prakrit (Pischel's Gramntatik y § 4?4)*

(6) Interrogative pronoun*

The indefinite kicki (nom. and acc. sing, neut) forms the nom* sing. masc. kachi (XII, 5). The
compound kiti is used in the sense of * that'.

(7) Relative pronoun.

Singular.

Nom. masc. yo 9 y\e\ ; neut. yarn. ye.

Acc, nwi.yam.yo (X, 31), [<?] {XIII, 5).

Instr,jp£[#tf].

Gen. yasa.

Loc.

Plural.

Masc. ye.

yesha {yesha\ni\ at Mansehra).
yesti*

Nom. sing, fem.^tf (XIII, ia).
Nom. plur. fem. ya (XIII, 7) .

(8) Base anya.

Singular.

Nom. masc. ane, amni \ neut. aiiam}
Acc.

Dat. anaye.
Gen. anamanasa*

Plural,

Masc. amne 1 ~

t neut. anam.

(9) Base jorwi

Singular.

Nom. neut, sav\f\ain^ savre.

Acc. masc. and neut. savram* savam*

Loc.

Plural.
Masc* save.

savreshu^ saves/in.

(10) Base ubkaya.

Gen. plur- {ubkayesam at Mansehra).

(11) Base ekatara.
Loc. sing, ekatare.

(i.a) Base *ekatya.
Nom. sing. masc. ekatia.

1 at Mansehra, IV, 15

xciv INTRODUCTION

D.— NUMERALS

One.

Acc. sing. neut. \e*]katJu
Two.

Nom. masc. and fern. duv[i].

Three.
Nom, masc. trayo*

Four.

As In Ardhamagadhi (Pischel's Grammatik^ § 439)3 the acc. masc, chature (— Skt. ckatnrak)
is used in the place of the nom. (XIII, 9).

Five, six.
Loc. famchashu* shashn.

Eight, ten, twelve, thirteen,
[atfia], da£a, badaya{id)^ todasa*

Hundred.

Acc. plur. $aian% instr. satehi, loc. sateshu
The ordinal is Sata ; see fata~bAqge t XIII, 7.

Thousand.

i- r

The ordinal is sahasra (XIII, 7).

Hundred thousand.

Nom- sing. sa\ia~sah(z\sre*
Nom* plur. iata~$ahasanu

E.— CONJUGATION
I. Present.

(1) Bases.
First Sanskrit class.
Root&w#: parakramaU^nik\f\amatt^

Root garh : garahatu .
Root jit \yi\jinamatWt vijiniti\ see above, p.lxxxi and n. 1.
Root trap 1 avatrafeyti*
Root dris ; \dd\fihatu
Root nl : ammeti.
Root bhu : bhoti> kotL

Root labh : the absolutive ara[b/titu] and the two passive forms \arabhi\yis\}i\ and arabki-
samti presuppose the present *arabhaii f f to kill ' (= Skt. alabhate).
Root vas : vasatu
Root vrii : anuvataiu^ anuvatamtu

SHAHBAZGARHI GRAMMAR xcv

Root vrqf: vrackamtL For Prakrit vadichai (for *vrajyati?) — Skt. vrajati see Hema-
chandra, IV, 335 ; Pischel's Grammatik^ § 203 and n. 3.

Root stha. The absolutive tithiti (IV. 10) presupposes the present *titthati (= Skt. tishthatt).

Second Sanskrit class.

Root ^ : asiL

Root : npahamiu

Third Sanskrit class-
Root hiu The gerundive [^]nzj#&?/tfzw is formed from the Skt. present juhdtu

Fourth Sanskrit class-
Root pad : patipajeyaiL
Root man : manati and menati*

Fifth Sanskrit class*

Root dp follows the ninth class : prapunati*
Root sru follows the ^-conjugation : fruneyu.

Sixth Sanskrit class.

Root ish : ichhatu

Seventh Sanskrit class.
Root yuj follows the ^-conjugation : yujamtu*

Eighth Sanskrit class-
Root kri : karoii ; but the optative apakareyati and the two present participles karamiam and
ha\rd\min\o\ presuppose the present *karati % *karate*
Root kshan follows the ^-conjugation : kshanatL

Ninth Sanskrit class.
Root aJ follows the ^-conjugation : asamana (part. pres. middle).

Tenth Sanskrit class.

(a) With ayax dipayaini % dra$ayitu> stikhayamu The character aya is contracted into / in
pujeti, pujetaviya^ a[ra]dfieti, aradfietu, rocheiu, lo[cA]e\s/i]u f a-loc/ieti % pativedetu, patwedetavo^
nivateti, vadlieU.

(b) With paya : anapayami and anapemi^ anapesamti, anapita^ antmija{jha)peti i hapesadi.

(c) With apaya : Ukha\p\eSami 1 likhapitti{ta), khanapita % nipesapita^ harapita.

(3) Moods.

The terminations of the middle are replaced by those of the active, with the exception of the
present participles \vi]ji?iamana s ka\rd\mina, asamana.

(a) Indicative.

1. smg. parak\r\amami t karomi^ anapayami and anapemu

3. sing, parakramati, garahatt* \dd\khdti> ammeti, bhoti and hoti r asti^ upahamii^ manati and
mehati^ ichhati^ karoii) kshanati^ annnija{jhd)peti^pujeii % a\rd\dheii^ nivateti^ vadheti*.

3. plur. anuvatamti % vrachaihti s ichhamti. The Anusvara is missing in hhoti (XIII, 7), vasati %
prapunati, kard[tt\ (IX a section C).

(b) Subjunctive

1. sing, dipayami and mkhayami (with indicative termination).

xcvi INTRODUCTION

(c) Optative.

i. sing. v\f\acheyam (from *vrachchati — Skt. vrajati),

3. sing, siya and siyaH (— Skt. ^j/^), patipajeyati f apakareyati (from Skt. apakardti) 3 nivate-
yati 1 (= Skt. nirvartayet\ cf. above, p. Ixxxii). The four last forms have the termination of the
indicative.

3, plur. avatrapeytti vaseyu t sruneyu % asu (= Pali assu) and siyastt. With the last form cf. the
optative passive \fid\mneyasu (below, V).

(d) Imperative.

3. sing- bhotu % anuvataiiu

3. plur* parakramamtU) yttjamtu. The Anusvara is missing in mk\r\amatu t 7/iaf7a[pi\ >
aradhettii rocheiu, pativedetu.

(e) Imperfect.

3. sing, alio (= Skt, abhavat).

II. Aorist.

(a) Indicative.

3. sing, nihrami*

3, plur. nikramishtt* In abhuvasu (VIII, 17) the aorist termination -su seems to be affixed to
abhuvan t the Sanskrit aorist of root bhu ; cf. Johansson, § 30.

(b) Subjunctive.

3. plur. manishu (from Skt. manyate)^ td\clt\e\sli\ti (aloc/tayisu at Kalsl and Mansehra).

III. Perfect.

To the Sanskrit perfect &ha 7 which has .the meaning of the present (see Panini, III, 4, 84). the
termination of the 3, sing, indicative present is affixed : ahati and hahati?

IV. Future,

1. sing, kasham §kd\shami at Mansehra), likha\j\esami (while Girnar has likhapayisani)*
3. sing, kashath vadhisati^ hapesadu

3. plur. kashamti) aifyi\vatifamti % vrdkshamti (from root vraj)> anusaiismhii (from anu-sds),
anapeiamtit pra[va]dfi[e\famti {pavadftayisamti at Mansehra):

V- Passive-

3. sing, indicative vuchaii (— Skt. uchyaie)^ prasavati (= prasavyaie).
3. plur. indicative \a\mtvidhiyamU (= annvidkiyante\ hamiiavit\i\ ( — hanyante).
3. plur. optative \l1d\7hneyasn (XIII, 8) with aorist termination ; cf.siyasu {= Skt. syuh, XII, 7),
and see Johansson, § 140.

3. sing, imperative antwz\dfii\yatu*

3. plur. aorist \arabhi\yis\ii\ (from Skt. alabhyate).

3. plur. future amividhiyisam\ii\ (from Skt, anuvidhtyaie), arabhisamti (for *dlabkyishyanti from
Skt. alabhyate)^

VI. Desiderative.

■

3, plur, optative stisrtisheyu,
3, sing, imperative susrushaitt*

1 Mansehra reads nivateya* 2 See Text, p. 31, n. 7. 3 Cf. Text, p. 53, n. 11.

4 Cf. drabhare^ drabhisz^ and drabhisare at Girnar, where W is also a defective spelling for bb/i.

SHAHBAZGARHI GRAMMAR

xcvii

VII, Participles.

(i) Present participle.
Active.

Root as : sa\t?t\tam (sat am).
Root kri : karaihtam (karatam).

Middle.

Root jii \yz\jinamana \ see above, p. Ixxxi and n, I*
Rooter?: ka\rd\mma*
Root as; asamana*

Other participles in -mina or -mina are found in the Magadha edicts ; cf. Buhler, ZDMG,
46. 7a, and below, p. cx f and chapters X and XL

(a) Past passive participle,

(a) In -ta : mata and muta (= Skt. mata, XIII, 8), muta (— mrita), kiia, \kr\i{td\> and kitra
(= kriia) r vapata, viyapata % and viyaputa (= vyaprita y V, 13), vistrita (= <vistrita)> ttsata (= utsrita)^
nisita (— ^ni&ita), nipista (= Ancient Persian nipiskta\ see above, p. xlii), nipesita, nipesapita,
likhita y likliapitu(ta), khanapita 7 harapita 3 aropita^ anapita^ bJmta (L e. bhuta) y atikrata {= afi&ranta),
\ld\pita^ nivuta (= mrvrittd)^ vuta (=upta) 3 samata (= satnapta), samkskita {^samkshipt<£) 9 vudJia
(= vriddha) y apavudlta (= apddha)^ ladha {= labdkd)^ &c.

(b) In : prasana (Le.prasanna)) vtprahina (Le.

■

(3) Future passive participle-

(a) In -tavyai ^shamiiaviya^ pufetaviya, vij€tav\£\a^ katava t vatava> \p\rayuhotava i paiive~
detava*

(b) In -anlyax v[e]dani[yd].

(c) In -jtf : /o&a (= Skt. sahyd)

VIII* Absolutive.

(a) In -ta (=Skt. -ft>£) : paritijitu (from root #37" with Samprasarana of
imtUy drasayiiu.

(b) In -A" (= Vedic -tvt) : l tithiti (from the Skt* present tiskthatt), vijiniti (from the present
vi-jinati\ see above, p. Ixxxi and n. i), a-loclietu

(c) In -ya : $amkkay\a\ (from sam-khya).

The dialect of the Mansehra text is nearly identical with the Shahbazgarhl one, but contains
some more Magadhisms. 3 It will, therefore, be sufficient to draw attention only to those forms at
Mansehra which differ from the corresponding ones at Shahbazgarhl.

The vowel e for a in the second syllable of sayeme (VII, 33) may be due to the preceding
palatal y, unless it is a clerical error. For the form m\imt\4a (II, 8) see above, p. Ixx, Instead
of the vowel ri the Mansehra version has (1) a in kata, sukata, [md\te ; (%) u in \j>d\r\f\puckha t
vaputa (— Skt. vydprita) ; (3) e in gehatha (= gri&astfia) ; 8 (4) ra in viyaprata (V, 34) ; 4 (5) ar in
katra (I e. karta = Skt. krita), vadhri (i.e. varddhi = Skt. vriddhv) \ (6) rz in mrig\e\ mrigaviya
(= mrigavya) ; (7) r# in vmdhi (= vriddht) ; fi (8) ap in vudkra (i. e. vurddha = Skt. vridd&a). For
ritchka = Skt. vviksha (II, 8) see above, p. lxx £

The guttural £ becomes ^ in \dt\ya\dhd\ (XIII, 1). Greek x is represented by g in

1 Cf. Delbriick's Altind. Verbum, § mi ; Macdonell's Vedic Grammar , p. 41a.

2 Cf. Michelson, AJP, 30. 285 f.

8 The Prakrit form geha is used for griha also in Sanskrit. Another instance of this change is
the root edh — rid/i ; see Wackernagel's Altind* Grammatik, 1. 39.

* The spelling (5) katra (for karta) suggests that (4) viyaprata is meant for viyaparta*
6 The spellings (5) vadhri and (8) mdhra suggest that (7) vmdhi is meant for vurddhu

1618 fi

xcviii

INTRODUCTION

(II, 6). As at Kalsi, the palatal ch has been aspirated in hechhi (= Skt* kaickii) and hichhi
(=*kid+chid)> Dentals are lingualized in duva\dd\fa (III, 9) — duvd[dd\£a (IV, 18), iredaia
(V, 2i), and after ri in koto, sttkata % [md\te s vaputa y viyaprata y vmdhu Sanskrit n is preserved in
panaiika ( — pranapirikd)^ but is represented by dental n in ti[nt] (— trifji). In ananiyam (VI, 31)
the first # is due to assimilation. The t for dh in .fotf (VII, 33) is perhaps a clerical error. The
bh of the root bhu has become h in hoti 3 Iwtti^ aho> \/iu\veyu t husth huta-pmve (twice), but not in
bhuta-pmva (V, ai) and in the substantive bhuta (i, e. bhuia)* The semivowel y is prefixed to e
inyeva, while initial y is lost in e, am (=yat) f \a\dih (twice), atra (twice = yatra), atha (thrice =
yatha), In sttpadarave (V, ai) we seem to have r for / and v for y\ see Text, p, 33, n. 3, and
above, p. Ivii, n. a. The first / of id{sd\yike (IX, 7) is due to assimilation. In the aorists husu,
\arablt\istii and \cd6\chay\i\szi> dental s has taken the place of sft. In aa (VI, 36) ~ aha (i: e. aha)
and (VI, 30) = altam (VI, 38), A is elided between vowels.

Final as becomes 0 only in tato t mukhato (VI, a8), Devanapriyo (VII, 3a), (V, $5),
but generally e ; see he\tute\ y m[yamjd\nate, naiare (= Skt naptdrah)^ rajme (= rdjnah), ra\Jane\
(= rqjanaJi)) Priyadraiine (gen. sing.), Devanapriye % &c. In (XIII, 5) the is

replaced by

The hiatus remains in dhramayuta-apalibodhaye (V, 23). a + £ becomes e in maten-eva
(X, 11), and <z-j-w becomes 0 in praj-opadaye (IX, a).

As at Shahbazgarlri, the letter r is sometimes attached to the next following consonant. Thus
nirathriya (IX, 3) is meant for nirartkiya, vadhrite and vadhrayUati (IV, 15) for vardJdte and
vardhayifatu Similarly hatra (= Skt. Vj 24) stands for karta} vadhri (= vriddhi) for

varddhi, vudhra (=1 vrzddha) for vnrddha* Anusvara is omitted before consonants in rfa (II, 5),
aparata (V, aa), samata (II, 6), [A]tiyoge, Adka, a]jtd\taliyena^ anarabhe, anubadha, apa~bha\data\,
\abd\ka,asapa\t\ipaH, Gadharana^chhade^aralhra^mate^pluv^ysatirana (VI, $o)Jiache (far haikc/ie).

ksh becomes chh in chhanati and ruchhani*

jii becomes » in kitanata {= Skt kfiiajnata) % but /w in rajirta (= f^/VS^) and r^V/^
(= rdjna/i).

ny becomes n itipuna 7 punam f apu[ne].
tm becomes tv in atva- (= Skt. dtman).
ty becomes tiy in apaiiye 7 \ekd\tiya %

tr remains in iredasa, but becomes / in ti\nt\ (= Skt, trini), and d in tenada and yada?

dr becomes in hhuda and khudakena.

dv becomes duv in rf#zw[*fc]/d: and rfz/s/flf^fa]/**.

dhy becomes^ in istrijd{jha)ksha*

ny becomes «, as at Kalsi, in ana\trd\ (X, 11); n in am, anaira (X, 9), anamanasa, manaii,
man\ishti\.

pr remains in prap\p\tra, but becomes p in panatika, pavadhayiiamth avipahin[e] t patibhogaye y
pafiveUyena.

br becomes b in bamana (IV, 15) — bramana (passim).

bhy remains in 4bhyeshu, but becomes bhiy in [^^^[qwArt], and bh in \arabli\isu (aorist
passive).

Mr becomes d£ in bhaia{iu)na (V, 34) = bhratuna (twice)*

my remains in samya-

rg becomes in ina\jreshti\.

rt becomes t in anuvataiti and kiU (= Skt. ^rft)*

r/A remains in nirathriya (i, e, nirarthiyd).

rdh remains in vadhrite (i.e. vardhite, IV, 15) and vadhrayisati (i.e. vardha*)> but becomes rfA
in vadkite (IV, ia),

becomes ^. in hay ana (= Skt- kalyana).

vy becomes v in ^//^ ; in viyaprata, vi^yamjd\nate % mrigaviya, kaiaviya, pra\Joht\t&viye,
vataviye 9 paiivedetaviye.

vr becomes v in [p]rava\Ji\tanL
st becomes th in samiha\v\e*

1 In viyaprata (l e. viyaparta = Skt. vyaprita) the /- is combined with the preceding akshara.

2 Cf. above, p. Ixxxv, n. 4.

MANSEHRA NOTES

XC1X

sth becomes th in ckira-thitika-
sr becomes s in pa\r\isave*

Masculines in -a : abl. sing, anubadlta ; dat, plur. makamatrehu

Feminines in -a : acc- smg.puja\ih] ; loc. sing, prof opadqye ; nom. plur. janika* 1

Masculines in : loc. plur. \JSfd\bItapa\iii\tishu.

Masculines in -ri ; nom. plur. nature.

Present participle in -at* — The gen. sing, asaiasa follows the ^-declension.
Masculines and neuters in -an : instr. sing, rajina ; dat. sing. hrama\n\e (i. e. karmane) ; gen.
sing, rajine \ nom. plur. ra\jane\*

Masculines in -in : gen, sing- PriyadraBm*

Pronoun of the first person: nom. sing, aath (VI, 30) — ahaih (VI, a8) ; instr. sing, me (III, 9),
Base ia. — The nom. sing. masc. se is used also as nom. and acc. sing. neut ; dat. plur. tehi

(XII, 7) ; gen. plur. ta[namj (XIII, 5).

Base etax nom. sing. masc. \eshd\ (XIII, 6); gen. sing, e\td\sa ; nom. plur. neut \e\tanL
Demonstrative idami nom. sing, neut. iya (VIII, 35) ; gen. sing, imasa; nom. plur. masc. ime\

nom. sing. fern, iyam ; dat. sing. fern, imaye*

Indefinite pronoun : nom. sing. masc. kechhi ; nom- and acc. sing, neut, kicMiu
Base itara : nom. sing. neut. \i\tare.

Numerals : \e\k\e\ (nom. sing, masc), du[v]e, ti[nt] f duva\dd\£a and dtma\dd\£a> iredaia.

Present indicative: 3, plur. yaihti (from root i or yd). — Subjunctive: 1. plur. dipayama\
3. plur. middle : para\krd\mate*— Optative : 1, sing. ye\hani\ and 3. plur. [hu~\veyu, as in the Kalsl
version, which cf. also for the aorist hum (VIII, 34) and the perfect aha (I e. aha)*

Passive : 3, plur. indicative \ard\bh\iyamtt\ (alabhi[yam]ti at Kalsi) ; 3, plur. aorist [arabh]£su
{arabhisu at Girnar).

Present participle : asatasa (gen. sing.) from root as.

Past passive participle : \anapayit\e (III, g), 2 ropapita {ropapita at Girnar).

Future passive participle : pra\joht\taviye ; see above, p. Ixxxi.

Absolutive in -U : draseti.

CHAPTER IX. GRAMMAR OF THE DHAULI AND

JAUGADA ROCK-EDICTS

A* — PHONETICS
I. Vowels,

The vowel a is converted to i through the influence of a neighbouring y in majhima (= Skt.
madhyama) and likhiyis\ami£\ It becomes u after a labial in munisa (= mamtshya) % uchdvucha^
and is assimilated to the vowel of the first syllable in itdupana (= udapdna).

The a in the second syllable of puihavi f which corresponds to Skt. i, was originally an auxiliary
vowel; see Pischel's Grammatik, § 115. In su = Skt. svid 3 i has become u through the influence
of the preceding v. For e — i and % in heta (= *itra) and edisa, Jtedisa (= Skt idrUa\ see
above, p. Ixx.

Skt. u is represented by a in porta (= punah). In pulisa (=zpuruska) the i of the second
syllable, which corresponds to Skt. u t was originally an auxiliary vowel; see Pischel's Grammatik,
§ 134. For the / in the second syllable of munisa (= Skt. manushya), see above, p. Ixx and n. 3.
In Mo (= Skt. khalu)) Skt u is represented by a ; see above, p. lvi and n. a.

1 This is a diminutive of Jam, ' a wife which occurs at Kalsl.

2 Cf. above, p. lxxxiii, n. 3*

n 2

c INTRODUCTION

■

Skt. ri becomes (i) a in ana[ti]a (= anrina\ anamna, dnaniya, and dnaneya, usata, kata, \kd\tu
and hatu (—kritvd^ dakhatha, dakhdmi, [bhajfaka, bhati 9 vad1u, vithata, viydpata ; (o) i In edisa and
hedisa, iadisa y ddisa (=yddrisa) y dhiti,p\j\t\f\sii, hhat\i\nam y m\a\t\i\- (— matrix Dhau. IV, 4), mige 9
[inigd\viy\a\ ; (3) u in pitu- ( = pitri-, Dhau. IV, 4), and after labials in [a]ud[v]nti [= andvritti),
p[al}i[puc/ih]d y puthavi (=prithivt), vudha (- widdha) \ (4) * in dekhata\ (5) in drakkaii (Jau. 1,3).
The syllable is represented by hi in lukha (= vriksha). :

The diphthong or becomes <? in ^ (perhaps — Skt. nichailj), and <z« becomes <? in and
-\o\paya, osadhdm } moikhya and mokhiya* papoid y pdlalokika*

Short « are lengthened in atiydyike (= Skt. dfyayikam), abhzkd\ld\ y chi\ld\-thitikd, \v\i\vaka~\,
andvutiya (Dhau* Sep.) = (J au * Sep,), tuland\jyd\ and at\u\l\a\nd (for which Jau. Sep.

reads i\iil\aya and [atulafid]), iiiihfdiyena, y\U\jeyu and yujevn (also yujeyu and yujevn), bahuhi,
bahustu Final i t n may be lengthened either when they are followed by the particle ti
(= iti) or without it ; see dld\dhci\yisa\tJi\a, aha (passim) = a\Jid] (Jau, Sep. II, 1), cha, kechd,
patipddayemd ti, ma[m]d ti, vd (twice — Skt. eva), savend (Jau. Sep. II, 3), hosdmi, aphesu ti,
dlddhayamtu ti, \kd\tu (Jau- Sep.) = kapi (Dhau. Sep.), palakama[rii]t[ti], yujamtu, s\a\dh\ii\ tu
Final a, i s u t which stand for original am, is, ur, are treated in the same way ; see \apK\dkd ti,
anusathi ti } dl[adli\i f \n\ijhaii, lipi, v\a\dht, stidhi, alochayisu^ dlddhayey\ft\ and alddhayevii^ chaley\ft\
ti and chalevu, nikhamdvu, pdptmevn tti, yujeyu ti and yujevn ti, y\jfi\jeyu ti and yujevn ti, lahey[u\ f
\vd\sevu ti, huvevu ti and hveyu ti.

The three derivatives gamu\U\a, nagalaka, and vachanik\a\ correspond to Skt. gdmuka, ndgaraka,
and vdchanika* The a of maha- is shortened in mahamatd (Jau. Sep. II, 1). Final a is often
shortened ; see atha and athd (== Skt.yathd), ada and add (=yadd), tatha and iatha,pita zxi&pitd,
la/a and Idjd, va and vd, kam[mana] and kamana (= karmand), \a\nd\v\uti\yd\ and andvutiya } and
the nominatives singular feminine achala, ichha, Ukhit\a\ sotaviya. Long 1 is shortened in nitiyam
(thrice) = mt\j\yam (Jau. Sep. I, 7) and in the nom. plur. nati (Dhau. IV, 5) = 7iat[i] (Dhau. and
Jau- V, a).

Initial vowels are dropped in pi (= Skt. apt), Itaham (for ahakam = ahain\ ti (passim) = Hi
(thrice) and kimti, va and vd (~ eva). In hveyu (Jau. Sep.) — huveyu (Kalsi and Mansehra), the vowel
u seems to be elided.

II. Simple Consonants.

In the separate edicts at Jaugada the guttural k is softened in palahgam, /iidalog[am], hida-
logika, while Dhauli reads palaloka\ih\ hidaloka, hidalokika. 1 k is represented by y in [?ti/af&{\yam
(Dhau, IX, %) and supaddlaye (Dhau, and Jau. V, 3) ; g by y in -\o\paya (Dhau, VIII, 3) — -cpaga
(Dhau. and Jau. II, 3). In akhakhasa (= Skt. akarkaia, Dhau. Sep. I, %%) the aspiration of the
first hh is perhaps due to the influence of the second £&, which is a defective spelling of kkh,
and which was produced by the assimilation of the group rk? Greek x is expressed by k in
Amtiyoka.

The palatal ch is aspirated in \fi\e\chhd\ (Dhau. Sep. I, 7) = kechd (Jau. Sep. I, 4), kimchhi
and kichhu It is softened in \a\jald (Dhau. Sep. II, 7) = achala (Jau. Sep. II, 9, n)> while / is
hardened in Kambocha and vaekasi (= Skt vraje). The palatal nasal n occurs only in paHmnd (Dhau.
Sep. II, 6) 9 instead of which the Jaugada text reads patimnd. It is replaced by dental n also in ana-
paydmiy d\iia^p\ay\is\a\ti, ndtisu*

As at Ka!sT ; lingual n is replaced by dental #. But n is used in four stray instances :
[Ma]nas[i] (Dhau. Sep. II, io), nijhap\e\ta[vi\ye (Jau- Sep. I, i), pdtaIoM\_k]e[nd\ (Jau. Sep. II, 4) >
and savend (Jau. Sep. II, 3).

Dentals are lingualized after ra in the preposition pati (also prati in praUvedayapttu 9 ]vXi.Vl 9 a),
and after ri in usaia, kaia 3 \kd\tu and katu % puthaviyam, \b/ut]taka t bhati, vadht^ vithata, viyapata, vitdha.
t becomes ch in [cfi]i[th]itu. In the Jaugada separate edicts, d is hardened in the following forms of
the root pad ; patipdtayeham 9 [pd]iipdtayem\a]> vipaiHpdtayamtam, \saihpaiipd\ta[yam~\tam, sampati-
pdiayit\av\e, while Dhauli reads [pa^tH[pdday\eham, &c. For [idha] (Dhau. IV, 8) and hida
(passim) see above, p* lxxii. The enclitic particle nam (in Jmvamti nam, Dhau, and Jau, VIII, 1)

1 Both Dhau. and Jau. have sava-Ioka-hita and palalokika.

3 For other instances of the aspiration of initial k see Pischel's Grammatik, § ao6.

DHAULI AND JAUGADA GRAMMAR ci

is derived by native grammarians from Skt. nam ; but in Pischel's opinion {Grammatik, § 150) it
goes back to Skt, mmam t which would have lost its first syllable.

The labial p is aspirated in aphal\tt$d\m (Jau. Sep, I, 11), as in Prakrit pharusa (— Skt.
parusha) ; see Pischel's Grammatik, § 208. bh becomes h in the instrumental and dative plural
in -hi, in lahey\€t\ and lahevu, koti, kotn % a[fi]o, huvamti, [ftjuveyd, huvevu y and in the participle hftta,
while bhuta is used as substantive.

The semivowel y becomes/ in majula (— Skt mayura), and h in the optatives alabkeham t yeham 3
[pd]$i[pdday\eha?h and patipaiayclmvu It is replaced by v before u and u at Dhauli, while it
remains at Jaugada ; see -avutike* asvasevu, aladhayemt, chalevu, \p\a\jP$mevu and papumvii , yujevu
and yujevu* lahevit^ \va\sevu, huvevu and huvevu y instead of which Jaugada reads -dy\tit\ike, &c.
But both Dhauli and Jaugada have nikhamavu (III, 3). y is prefixed to e in yeva } but is dropped
at the beginning of e, ena % am (= Skt. y at), ata (—yatra), atha and atha (=yathd) 9 add and ada
yada\ asa {~yasya)> a (=yd)> am, adise, ava (= ydvat). The syllable ya becomes i in apa~
viy\a\t\a\,paUHjit\7i\* bhati (= bhritya\ The syllables aya and ayi are contracted to e in tedasa
{= *trayadaJa\ Ujeni (= Ujjaymt), nijkap\e\ta\vt\ye,pativedeiaviye.

As at Kalsi, r becomes / throughout.

v is prefixed to u in v[ii]te (= nktam). The syllable va becomes u in t\ttl\dya and [atuland] 1
va becomes 0 in (= kritva), and # \nkapi y amtsasitt^ and other absolutives. The syllables

ava and become 0 in olodhana, viyovadita\viy€*\ -viyokalaka, hoii^ hotu, a\Jt\o, and Aosati
(= bhavishyati).

The two sibilants i and ^ are replaced by s throughout. Skt. / is represented by ch in
chahiye and chaghatha, from root r&zi (= sak)*
h is prefixed in hida t fieta, hedisa, ftevam*

As in other Prakrits, final consonants are dropped. A preceding short vowel is lengthened in
sammya- (= Skt. samyak), p\a\lisd (= paris/iat) t anusathz y alddhayevu, &c. (see above, p* c).
Conversely, a preceding long vowel is sometimes shortened; see \siyd] and siya (= J^tf/), da\kkeyd\
and f/o&^Vj^ (= amtbandhat, Dhau. V, 6), and the nom. plur. masc. anuvigina, &c.

(below s p. civ). Final as generally becomes 0; see Ujeniie^kuie, T\a\kha[s\ildte z duvdlate, mukkate 7
viyamjanate, heiute^ the genitives singular atane y Iqfme, Piyadasine, the nom. plur. lajane, da\y\iye %
\bhuy\e, ne,jane y &c. It becomes 0 only in seto % [ya\so, and man\o\- \ a in \sampd\Hpdda (?), sa,
esa ; 1 # in d[sa\. Final becomes * in amie = Prakrit and Pali anio (Skt- antar), and # in
punar).

Final a and are nasalized in mamam (Jau. Sep. II, 7) — fn^xna (passim) and sahasesum
(Dhau.) = sahasem (Jan.), while the Anusvara of words ending in short nasal vowels is omitted in
hidafaka, ba/ntka, -vachanik\a\ -a\?ii\iik\a\ &c. (below, p. civ), the acc. sing, fern, Sambodh[t\ and
hint, aphdka (= Skt. asmakam) and t\u\pftak\a\n The Anusvara is dropped and the preceding
vowel lengthened in kitl, vadhl % mdht, bataviyaiala, k\ani\matald y duvdid, \apfi\dkd ti ; cf. above,
p. c. But the nom. sing, of neuters in -a generally follows the analogy of the masculines and ends
in -e ; see below, p. civ.

Long nasalized vowels are generally shortened ; see the genitives plural b/taginmam, gulfmam,
6/idt[t]nam, |>}«z[?wj s pdndnam, &c*» the acc. sing, fern, ydtam^ sususam, and the loc. sing. fern.
\pd\lisdy\aiii\ (Jau. VI, 4), Sanidpdyam, Tosaliyam^ nitiyam, pitthawyani* The Anusvara is
omitted in palisayd (Dhau. VI, 3) ; in ies\a\ and samfflanaya the long a is shortened at the
same time. 2

III. SANDHI.

■ .

Final d is preserved in \td\d-{e\payd 3 and final m in hedisaniteva* In hemeva (= Skt. evamma)

the syllable va of ivam is dropped. 8 The final m is doubled in hevammeva and stikhammeva.

Hiatus is prevented by m in bkaH\tn-ayesti\.

Hiatus remains in svag{a\-dladhi (Jau. Sep.), mahd-apdye (Dhau. Sep.) = makdpdy\e\ {Jau,

The two last words, although masculine in form, are used as neuters.

But palisayd and samtilandya may as well be genitives used in the sense of the locative.

Cf. emeva = Skt. evam^eva^ Hemachaadra, I, 571, and Jacobi, ZDMG, 47. 579.

INTRODUCTION

Sep.), dtiaftale (Dhau. Sep. and Jau. Sep,), pasu-opagdni (Dhau. and Jau,), man\d\-atileke (Dhau.
Sep. and Jau. Sep.). As a rule, a + & are contracted into a ; see -vasabhisita, panalambhe % &c. But
the a is shortened before a group of consonants ; see aiata {— Skt, yatra yatra) y apalamta (= *dpa-
rdntdfi), [t\e[nd\td (= tendtra), nathi (= ndsit), badhand\vi\ tik\a\ (= ba?idha?idntikam\ supathdye.
Final a preceding z, 0, 0 is dropped in bdbha\ii\4bh^yes^^ chu (= cha-^n), [$a]j-ztpadaye s ch=eva 9
[ta\kesa> munis-opagdni. In *w (Jau. Sep. I, 7) the nasal vowel am of «wz;ft is treated in the same
manner before e (=yafi). a is elided after e in [V]y[flWfJ for e + aymh (= Skt. yoyam).

IV. Groups of Consonants.

The only Sanskrit groups which occasionally remain unchanged are khy f fr y tv, ny > pr, my, vy s
sv (which becomes sv), sm t sy, sv. Moreover the group rs is preserved at Jaugada in drasayitu
(IV, 3) and Piyadrasine (I, 3), which are meant for darsayitn wd Piyadarsine ; cf. above, p, Ixxxvii.
All other groups of consonants are either assimilated, or an auxiliary vowel is developed within
them.

A long vowel preceding a group is generally shortened; see aiane (*s atmauafi), aianam,
atiyayike (~ dtyayikazn), anusathi (= anusdsit), anusathe^ \ayeszi\ (= dryeshu), asvasanaye,
asvdsa[fi]iyd, \a\svaseyu, asvasevu, asamati (= asamdptt), dladhi (= *drddd/it), iadatvdye, p\d\la-
kavidmi) palakamena, znaga (= mdrgd) % mahamaid (Jau. Sep. II, 1), Lathika, sasvatam, isaya
(— trshyayd), MU (—kzriizn) s pzduva (= purva). 1 But a remains in dnapaydmi, d[nd]p[ay]is[alti,
mahdvidta (passim), sdsvaiam (Jau. Sep. II, 14)- In tittmi (= trini) the t is shortened and the
nasal doubled* Similarly, the short vowels i and u in asvdsa\ii\iyd, da\v\iye, and \bhuy\e suggest
that these three words are meant for asvdsaniyyd y daviyye, and bhuyye ; cf. above, p. Ixxiv.

A long nasalized vowel is shortened before consonants in aiikamtam, apa~b/i[am']daid 9 hUmkte %
Devdnathpiya, Pathdiyd, bambhaim, while the nasal is dropped and the length retained in bdbhana.
In chhdmda (Jau. Sep. II, 5, 11) = chhamda (passim), the am is lengthened although it is followed
by a consonant. Anusvara is omitted after short vowels in Mchfri (cf, above; p. lx) s badhana (= Skt.
bandhana), vihisd ; after e in kaleti (Dhau. and Jau, IX, 3) ; and before y in anusaydnam, sayama,
sayuta (= smhyzikta).

The auxiliary vowel which is developed within some groups is u before or after labials in
dime, duvddasa, duvdla, piduva, szwdmika } pdpundii ; e in dnaneyam (Jau. Sep.) = dnaniyam (Dhau.) ;
and frequently i, as the subjoined list of Sanskrit groups and of their equivalents at Dhauli and
Jaugada will show, I need not quote any examples of the groups kr 9 gr f dr y dhr 7 br, bfir, sr, sr,
which have become k> g, d t dh, b, bh f s, s t respectively,

hkh becomes kh (i, e. kkh) in dnkha\ni\ and dukhiyatL

kt becomes i in -dy\zii\ike, -avutike, &c.

ky becomes My in sakiye and cltakiye.

kl becomes kil in Mamie, k\t\lamatJiena, palikilesa*

ksh becomes kh in khana, khandtave, khami$ati> \kAJud[afn], khudakena s T[d\kha\s\tfdte>
dakhdmiy &c., 3 nakhatena, mokhdye, luhhdnL

kshn becomes khin in s\a[khina (— Skt. slakshnd).
kshy becomes^ in cliagftatha.

khy remains in mokhya (Dhau. Sep.), but becomes khiy in mokhiya (Jau. Sep.).
Ml becomes kh in kho =s Skt. Main \ see above, p. lvi and n. 2.
gn becomes in \d\gi t but gin in anuvigina*

jii becomes jm in ldjind % Idjine \ mil in patimiid (Dhau. Sep.) ; mn or n in pafimnd (Jau. Sep.),
dnapaydmi) d\iid\p\ay\is\d\ti 7 dndp\ay\i\td\^ ndtistL

jy becomes j in the passive forms yujeyu and y\u\jeyn.
dy becomes diy in Pamdiyd.

ny becomes mn in hilamna and dnamne % but niy in dnaniyam^ and ney in dnaneyam.
tp becomes p in [pajfupaddye.

1 pzduva presupposes an intermediate form ^pzirva, in which the n of purva was shortened
before the group rv* The same applies to atiyayike. Cf. above, p. Ixxiv, n. x.
8 See above, p. Ixxiv and n. 5.

DHAULI AND JAUGADA GRAMMAR cm

tm becomes t in atone and atananu

ty becomes tiy in atiydyike, apatiye f ekatiyd.

tr remains in s[a]vatra (Jau. II, 4), but becomes i in s\a\vata (passim), timni 3 &c.

iv remains in tadatvaye.

is becomes s in usatena and chikisd,

tsth becomes ih in upland* but th in uthdy\a\ ; cf, above, p. Ixxxviii.
dg becomes ^ in uga\chhd\{chhe),

dy becomes y in uyanasi ; j in aja, [pa]tipa[jd]ti t paHpaj^yd^ sampatipajaii^ sa\pi\pati-
pajam\l\n\e\

dv becomes v in anuvigin^ but duv in dnve^ duvadasa, duvala*

d/iy becomes jh in \ii\ijhaiz y nijhap\e\ta\yt\ye y majham^ majhime\jid\.

ny remains in \anye\ (Jau. Sep. I, 5), but becomes mn in amna (passim) and maiim\ate\

pi becomes t in asamati % nat\l\ and nati (— Skt. napidrah)^ \it^jhatt*

pn becomes pun in pdpundti, &c.

pr remains in pratimdayamtu (Jau. VI, a), but becomes/ everywhere else*
bhy becomes bhiy in dla\in]bhiyamti) dlabhiyisu % dlalphjiyisamti, -ibhi[ye$]tt.
my remains (with the nasal doubled) in sammya-.
rk becomes kh in akhakhasa (= Skt. akarkaid).
rg becomes ^ in magesn^ vaga, svqga*

rt becomes / in [anu]vatatu and anuvatisamii\ i in vatitaviya, kataviya> hitU

rth becomes th in atha (Jau. Sep. II, 3, is, 14) th in atha (passim) and \iiilaiht\yam.

rdh becomes dh in vadhite, vadhayis[a\ti t pavadhayisamtu

rbh becomes bh ingabhdgdlasu

rm becomes mm or m in a\titi\chatummdsam, kamma- (= Skt. karman) and kamana (=
mana)) dhamma.

ry becomes^ in \ayesu\ but in dnamialiyam^ nithfdiyena^ mddhuliydye*
rv becomes v in pavaiasi and sava % but /ot in puluva.

rs becomes s in dasana and Piyadasi- % but « in drasayiiu (I e. darsayiiu^ Jau. IV, 3) and
Piyadmsine (i. e. °darsine 3 Jau- 1, 3).
becomes J in zw#.
becomes j in itaya.
lp becomes / in apa and -kapanu
ly becomes y in kaydna*

vy remains in samchatitavye (Jau- Sep. I, 7), but becomes y in [i^fo*]/^ (Jau. Sep, I, 5), and
viy in samchalitaviy\e\ (Dhau, Sep. 1, 13), ichhitaviye^ and other gerundives, divi\_y\dni> [7/*3gvz]z^[#],
viyamjanaie^ viydpatd^ -viyohdldka*

vr becomes v in vachasi (= Skt. vraje)*

£ch becomes chh in pachhd*

si becomes s in s[a]khina (= Skt. s*lakshna) m

sv becomes sv in asvd$andye y asvdsa\?i\iyd 9 \a\svaseyU) asvasevu, sdsvatam and sasvatan^ but

s in

skk becomes k in dukatam and dukala*

m

shkr becomes kh in nikhamdvu^ \11\iMami, \fi]t[kha]m\i]s\ii\, nikhamisaihii t nikhamayisdmu
shir becomes th in Lathika*

shift becomes th in \cK^[tl£\itu 9 nithfdiyena y se\the\ ; th in adhithdna.
slip becomes ph in niphaii.
shm becomes ph in ft^£? 9 &c.

becomes s in AV^ munisa t hosati, esatha (Jau. Sep.), and other futures, but h in ehatha
(Dhau. Sep.) ; cf, Maharashtrl ehii in PischeFs Grammatik, § 5^9, and ehiti in Pali.
As at KalsT, sk becomes k in \a\gi-kwhdhanu

st becomes th in athi, nathi, anusathi, anusathe, vithatena, samthuta, hathini; th in athi (Jau.
Sep. I, 4).

sir becomes th in itku

sth becomes th in chila-thiiihd.

sm remains in ahasmd, but becomes ph in aphe t &c, and s in the locative singular in -asi*

civ

INTRODUCTION

sy remains in (Jau. Sep. I, 6), but becomes sty in alasiyma (Dhau. Sep. I, n),

sty a and \siyd\ (= Skh syat) y and s in the genitive singular in -asa.
sv remains in svaga y but becomes suv in suvamike\iid\.

km becomes mbh in bambhana. In babhana the Anusvara is omitted, and the long a of Skt.
brakmana is preserved.

B. — DECLENSION

I. Bases in -a*
(i) Masculines and neuters in -a.

Singular.

Nom. mascja/ii, &c. ; neut. ddne, &c.

Acc. masc. dhammam^ &c, ; neut mamgalam^ &c.

Instr. ptiiena^ &c.

Dat. athaye % &c.

Abl. anubamdh\a\, pachkd*

Gen. janasa, &c.

Loc. affiasii &c.

Plural.

Masa^ftA?, &c, ; neut. osadhdni^ &c

Masc. kamdhani, y\ti\ t\dii\i ; neut. vasdni, &c.

mahamaiehii samanehu

pdndnam^ &c.
vasesii, &c.

Nom. sing. masc. — The original termination -j seems to be dropped in [x£;/^]^zdfe (Dhau.
Sep. I, 14). The termination is -0 instead of in the colophon of Dhauli : seta (Text, p. 91).

Nom. sing. neut. — The termination is -am in jtvam (Dhau. and Jau.T, 1) and duvdlam (Jau.
Sep. I, 2) ; -a in -a\ih~\tik\a\ (Dhau. Sep. I, 9 ; Jau. Sep. I, 5), duval\a\ (Dhau. Sep. I, 3 ; Jau. Sep.
II, 2), mata (four times), v\d\Utamya (Jau. Sep. I, 7) ; -a in kataviyatala (Jau. IX, 6) t k\ani\matala
(Jau. VI, 5), duvdld (Dhau. Sep. II, 3).

Acc. sing, masc* — The Anusvara is omitted in hidaloha (Dhau. Sep. II, 6).

Acc. sing. neut. — The Anusvara is omitted in bahnha (Jau. Sep* 1,4) and -vachanik\a\ (Jau. Sep.

I, 13, II, 1). The form of the nominative is used in dnamne (Dhau. Sep. 1, 14).

Nom. plur. inasc. — The final a is shortened in anuvigina (Dhau. Sep. II, 4 ; Jau. Sep. II, 5),
dya\td\ (Dhau. Sep. I, 4; Jan. Sep. I, a), nagalaka (Jau. Sep. I, 10), ma\fia\mdta (Dh^u. Sep, I, i),
vaiaviya) Dhau* Sep. I, 2, II, i), -viyohdlaka (Jau. Sep. 1, 1).

Nom. plur. neut. — The termination is -a instead of -dni in lopdpitd and halapiid (Dhau.

II, sections B and C ; Jau. II, 4). As at KalsT and Mansehra, the two Sanskrit masculines vriksha
and prdna are used as neuters : luktidni (Dhau. and Jau, II, 4) and panani (1, 4).

(2) Feminines in -a*

Nom. sing* paja, &c.

Acc. sing, ydtmh A sususmh.

Instr, sing, isdya, t\iil\aya y iiilana[yd\.

Loc. sing. Samdpdyam t samttlaiidya, pajdye y [pd\jupaddye.

Nom. sing. — The final a is shortened in achate ichha y Hkhit\a\ sotaviya.

II. Bases in -u

(1) Masculines and neuters in -L

Nom. and. acc. plur. neut. thhnu
Loc. plur. ndtisu*

(2) Feminines in -i and -2.

Nom. sing, amisathi^ dladhh UpU &c.
Acc. sing. Sambodh\t\i Ami,
Instr. sing, anusathiyd, andvutiya*

DHAULI AND JAUGADA GRAMMAR cv

Dat. sing- amts[at£\iy[e] t \vd\4hiye.
Abl. sing, niphaiiy\d\

Loc. sing. Tosaliyam^ nitiyam> puthaviyam s a[ya\tiye.

Nom. plur. ithl)-

Gen. plur. bhagininam*

Nom, sing, — The final vowel is long in anusatkt, dl[ad/i\? s [n]ijftati, lipf, v\a\dhl (Dhau. IV 3
section I), sudhl (Dhau. VII, section E).

Ace sing. — The termination is -f in Mil, vadhi (Dhau. IV, J) f mdhl (Dhau. and Jau. VII, B).

II I. Bases in ~u.

Norn. sing. masc, fern., and neut. sadhtt, sdd/i[&].
Nom. and acc. plur. neut. bahfmi.
Instr. plur. bahfihi.
Gen. plur. gulfmanu
Loc- plur. bahusu.

IV, Masculines in -ri.

Nom- Sing- piid % pita (Jau. Sep. II, iq).
Gen* plur- bkdt\f\nam.
Loc. plur. p\t\t\pju>

The instr. sing, follows the i-declension : [pyiindt bhdtind^ likewise the nom. plur. nat\z\ naii ;
cf, Prakrit and Pali aggi (nom. plur. masc).

V. Bases in Consonants.

(i) Present participles in -at,

Nom- sing- masc. samtath, halamtam* vipatipdtayamiam, \sampaHpd\ia\_yam~\tam.
The base mahat follows the ^-declension : nom. sing* masc. mahamte*

(2) Masculines and neuters in -an.

Singular. Plural.
Nom. masc. Idja, laja (Dhau. Sep. II, 4), lajane.
Acc. masc. atanam ; neut. ndma*
Instr. lajina % hai^nana\ hamana.
Dat. kammam.
Gen. atone, lajine.

The neuter base karman may also follow the ^-declension : nom. sing, kaiiime^ acc. kammam,
gen, kammasa.

(3) Masculines in -in.

Nom. sing. Piyadasi.

Instr. sing. Piyadasind,

Gen- sing. Piyadasine.

Acc. plur. hathini (= \lid\ihini at Kalsi).

(4) Neuters in -as.

Acc. sing. [yd\so> da^yYye % \bhuy\e*

(5) Feminine in -d.

The base pariskad follows the a- declension: nom. sing. p[a\iisa s loc. [pa~\lisdy[a?h] and palisdya.

1 Cf. atavi, above, p. xci. 3 For these two forms see above, p. lxxvii.

1013 O

cvi

INTRODUCTION

C— PRONOUNS

(i) Pronoun of the first person.

Singular.

Nom. hakarh,
Acc.

Instr. mamayd, mamdye^ mamiydye^ me.
Abl. mamate.

Gen. mama, mama, mammh^ me.
Loc.

Plural.

maye.

aphe, a[p/i]eni.

aphakct) [ap/i]dkd i ne*
\ap/iesu\ apliesfL

For the forms hakmh and mamayd see above, p. Ixxviii. With the instr. sing, mamdye (Dhau.
Sep.), instead of which Jau. Sep. reads mamiydye^ cf, mamai, Hemachandra, III, 109, The ablative
mamate for Skt. mattah is, like the instrumental mamaya, due to the influence of the genitive
mama. The nom. plur. maye is derived from Skt. vayam, but influenced by the instr, sing, mayd,
and the acc. aphe (Dhau. Sep. II, 7) is formed from the same base as Skt. asman* The acc. a[p/t]eni
(Jau* Sep. II, 10) and the loc. aphesu follow the analogy of the masculines in -a.

(a) Pronoun of the second person.

Nom. plur. tnphe, flu*
Acc. plur. tttplte, tupheni.
Instr. plur. tup/iehi.
Gen. plur. t\ii\phak\a\.
Loc. plur. tuphesUn

The base *iiishma> from which the nom, and acc. plur. tuplie {— Prakrit tumhe) is derived,
seems to be a compromise between the Skt. base yushma and the singular tvam (Prakrit tumam)}
With the form phe (Jau. Sep. I, a) cf. 6he s Hemachandra, III, 91. The three forms tupheni (Jau-
Sep.), iuphehi, and iuphesu follow the analogy of the masculines in -a.

Plural.

te t $e.

(3) Base fa.

Singular.

Nom. masc. se t ie (Dhau. Sep. I, 13).
Acc. neut. tam t se } sa*
Instr. tena.
Gen. iasa*
Loc. tasu

In Dhau. Sep. II, the nom. plur. neut. tani takes the place of the masc. te (Jau. Sep. II, 9}.

Plural.

Masc. ete \ neut eidni*

(4) Base ita.

Singular.

Nom- masc. e\sa\ (Dhau. VIII, 3) ; neut.^.
Acc. masc* and neut. etam.
Instr. \e\takena.
Dat. etaye t etakaye.
Gen. etasa.
Loc. eiasu

Nom. sing, fern. eia{ta)ka.

In Dhau. Sep. 1, 11 f., the nom. plur. masc. ete \jdta\ corresponds to the nom. plur. neut. et[a]m
JaUt\m\ in Jau. Sep. I, 6.

1 With aphe and iuphe cf. the Singhalese nom. plur. apt and topu

DHAULI AND JAUGADA GRAMMAR

cvii

Plural.

Masc. itne.

imehu

(5) Demonstrative idanu

Singular.

Nom. masc. ay[am] 9 iyam ; neut. iyam.
Ace. neut- imam.
Instr. imena*

Dat [t\m[a\ye>
Gen, imasa.

Norn. sing, fern, iyam,
Dat. sing. fern. ima\y\e.

As at KalsT, the nom. sing. masc. ayam occurs only in [e~]y[am] (= Skt. yoyam % Jau. Sep. I, 6).

(6) Interrogative pronoun.

Nom, sing, neut* kirn. The ace sing. neut. ham and the ace plun neut. kani are used as
demonstratives. The abL sing, of the same base is preserved in akasmd* The indefinite pronoun
is formed with clta or c/tlia (nom- sing, masc, kecAd, \k~\e\chhd§ y and with chhi ~ Skt. chid (neut.
sing. MmcMiit kichhi) ; and kimti is used in the sense of 1 that

(7) Relative pronoun.

Singular.

Nom. masc.^, e ; neut. e.
Acc. neut. am.
Instr.
Gen, ascu

Plural.
Masc. e ; neut,

Nom. sing. fern, yd, d.

(8) Base anya.

Singular*

Nom. masc. [anye] 9 amm ; neut.
Acc.

Dat. amndye*
Loc.

Masc. amm

}

Plural,
neut. amndnu

ammsu.

Singular.

Nom. neut. save.

Acc. masc. and neut. savatk.

Instr. savena, savend.

Gen, savasa*

Loc.

(9) Base sarva.

Plural.

Masc, save.

savesu.

(10) Base *dkatya.
Nom. plur. masc. ekatiyd.

D.— NUMERALS
One.

Nom. sing, masc* eke ; instr, sing* ekena> ek[a\k[e]na.

Two, three, five,

Nom, masc, dove (cf. above, p. lxxx) \ nom. and acc. neut* iimni\ ioc, pamchastu

o 3

cviii INTRODUCTION

Ten, twelve, thirteen.
d[a]sa t duvddasa, tedasa.

Hundred.
Acc. plur. saiani \ Jnstr. satehu

■■ i

Thousand.

Loo plur, sahasesii) sahasesum (Dhau. Sep. I, 4)*
Literary Prakrit also uses the termination -esuth besides -esu\ see Pischel's Grammaiik % § 371-

Hundred thousand.
Nora. plur. saia-sah\a\sanu

E.— CONJUGATION
L Present,
(1) Bases.
First Sanskrit class.

Root kamp : anukampati.

Root kram \ p\a\lahamdmi> nikhamavft*

Root gam : gachlmna*

Root chalx chaley\p\*

Root dri£\ dakhdmiy drahhati^ dekkata*

Root bhu : hoti % huvmhii (sixth class).

Roots rahh and labh : dlabkeham, lahey\i£\>

Root vas : \yd\sevu.

Root vrit: \ami\vatatu*

Root svas : \a\svaseyiu

Root sihd : \cli\$jli\tiu (from *chittkatfy utkay[a\ (from *utthaii).

Second Sanskrit class.

Root as 1 athi* at/it (Jau. Sep* I, 4).
Root £: eii.

The two roots yd and ids follow the conjugation : yeham^ anusdsdmi.

Third Sanskrit class.
Root hu : pajokitaviye ; see above, p. Ixxxi.

Fourth Sanskrit class.

Root pad: [pd\tipa\Jd\tu
JLoot mam mai?m[afe\.

Fifth Sanskrit class.

Root dp follows the ninth class (pdptmdti, pdpundthd) and the ^-conjugation {pdpuneyu),

Sixth Sanskrit class.

Root ish ; ichhati.

Seventh Sanskrit class.
'R.ootyttj follows the ^-conjugation ; yujeyu and yujevu^yiijamtu^ yujisamtu

DHAULI AND JAUGADA GRAMMAR cix

Eighth Sanskrit class.
Root kri ; kaleti> kaldmi, kalmhti, kalamtam ; see above> p. lxxxl.

Ninth Sanskrit class.
Rooty^: janitu and janisamti are formed from the present jdndtL

Tenth Sanskrit class.

(a) With aya: atikdmayisatU nikkdmayisdmi* dasayitu and drasayitu (i.e. dat sayitn), patipdda-
yema, aladhayamtu % likhiyts\dmi*\ aiochayisu, vadhayis\a\ii> vedayaiU sukhaymnu The character
ayi is contracted into e in paEvedetamye,

(b) With pay a : hdpayisai\i\. In dnapaydmi and nijhap\e\ia\y{\ye x the long vowel of the two
roots jfia and dhya is shortened* 3

(c) With dpaya : khan&pitani, likhapita^ halapita.

(d) With papaya: lopapita.

(e) With lya\ dukhlyati (denominative of Skt- dnkhha)*

(a) Moods.
(a) Indicative.

i. sing. p\a\lahamami> dakkami, anusasami, ichhami^ kalami, anapayami.

3. sing, annkampati) [pa~\lakama\t\i, drakhatu hoii 9 aihi and athi y et% \_pa]tipa[jd]ti, sampati-
pqjatii papunaii, ichhati, kal\e\ii> vedayaii* dukhiyaiu The only middle form is mamn\ate\
(Dhau. X, i).

a. \>\ux* papunatha (from the strong base of the ninth class).

3. plur. hwvamii^ ichhamtiy kalamii and kaleti (Dhau. and Jan. IX, a).

(b) Subjunctive,
1 , sing, sttkhayami with indicative termination ; cf. above, p, xcv,

3. plun nikhamavu with optative termination ; cf. Johansson, Shahh^ part 3, p. 89, n* a.

(c) Optative*

1, sing, alabheham^ yehain, [pa]ti[pdday]ef£a?h and paiipaiayeham ; see above, p. lxxxii.
3. sing. uga\chhd\{chhe)y dakh\e\yd and da\kheya\, nthdy[d\ (from the indicative Pali
uUhdti\ cf. Fischers Grammatik, § 483), \Ji\nveyd, siya and [siya] (= Skt. sydt), patipajeyd.
1. plur. gachhema^ patipadayema and [pa~\Hpdtayem\a\.

3. plur. chaley\ti\ and chalevu^ hveyu y huwvu and huvev% takey\u\ and fa/ievu, [vdjsevf^
\a\svaseyu and asvasevu i paptmeyu> \p\a\p)[inevit and paptmevu, ^[yj^fw], yujeyu> and yujevu^
dlddhayey\u\ and alddhayeviu

(d) Imperative,

3. sing.

a. plur. dakhatha (with indicative termination), dekhata.

3. plur. ^0]/tf£d7;/tf;«#/ and ^&r^;//^[^]^[w],^?^;;/ft7, dlddhayamtu % praHvedayamiu.

(e) Imperfect.

3. sing.

1 Cf. the substantive nijhati (= *nidhyapti) in the rock-edict VI, which is formed from *nidkya-
payatii as Skt. djhapii and vijiiapti fro m jfiapayati — jnapayaiu

2 But in ^^[^^'[ta] (Dhau. Ill, 1), the long vowel of the root /&z is preserved.

cx INTRODUCTION

II. AORIST.

(a) Indicative,
3. sing, \ii\ikhami ; 3. plur. \ii\i\bhd\m\t\$\u\ .

(b) Subjunctive,
3. plur. alochayisu ; see Text, p. 31, n. 7.

Ill, Perfect.
3, sing, a\firi\ (only Jau, Sep- II, 1) and aha.

IV. Future.

1. sing. Jwsmni and hosdml (= Pralcrit hossdmi), nikhdmayisdmi, likhiyis\ami*\
3. sing. khamisaiU ftosati, kachhati} atikdvtayisati^ d\7id\p\ay\u\a[ti % va4hayis\a\tL
3. plur. esatha and ehatha, chaghatha (from root chah = Sfet sak)? aladhayisatha and
yisa\ilt\d.

3. plur. nikhamisathih anuvatisaihti, \^nus\a\sisam\t\i> yujisamti^ kackhamti^jdnismhti^pava-
dhayismhiu

V. Passive.

3. plur. indicative dla\nt$kiyamti?

3. plur, optative yttjeyu % y\ft\jeyu, yujevu> y\ujev\ u.

3. plur. aorist dlahhiyisu.

3- plur. future dla[6/i\iyisa?ht£ and d^aiii\bkiyi$a\ih'\i\t\.

VL Desiderative.

3. sing, imperative sususatn*

VII. PARTICIPLES,

h

(1) Present participle.
Active.

Root as : samtam.
Root kri : kalamiam.

Causative of ^zrf; vipaiipdtayamtam and [^^^A^]^^?^]^?^ (Jau. Sep.).

Middle.

Rootjtotf: ^[w/^fl/^^/wp]//^], and causative: \yi\paffj\pddayamlne (Dhau. Sep.).

■■

(2) Past passive participle.

(a) In -tax mata, kata (= Skt. krita\ viydpata (= vydprita), vithata ( = vistrita), usaia
(— uisrita), \ji\isita (= *nisrita), likhita, likhdpita, Mdndpita, lialdpita, dlopita, lopdpita, and-

1 For an explanation of this form see above, p. lxxxiii, n. 1.
3 Cf. sagghad in the Suttanipata, verse 834.

3 For the probable origin of the nasal within the root, see above, p. lxxxiii, n. 2.

DHAULI AND JAUGADA GRAMMAR cxi

p\ay\i{t&\*. huta> atikamtq, kilamta^ dya\ia\ (u e. dyattd) y sayuta (= samyukta), v\ti\ta (= nkta\
vitdha (= vriddha), anusalha (from anu-ids\ &c.
(b) In -na : uvigina (=: udvigna),

(3) Future passive participle.

(a) In -tavya : etaviya, $otaviya y kataviya, vataviya y pajohitaviya^ ichhiiaviya and \ichhz\taya
(from the present ichchhaii) y chalitaviya^ samchalitavya and *taviya 9 vatitaviya s viyovadita\yiya*\
pativsdetaviya y nijkap\e\ta\vt\ya.

(b) In -amya 1 asvdsa\ii\iya.

(c) In -ya 1 sakiya and ckakiya*

VIII. Infinitive.

khamitave y aladhayitave^ sampatipddayitame and sathpaiipatayit\av\e,

IX. ABSOLtmvE.

kattt and (— Skt. hritva), anusdsiiu, dlabhitu> samckaliiu^jmtiUt (from jdnati) y paliiiji§ii\

(from root #>a/), \clt\i\ili\ttu (from ^ckiUhait)^ dasayitu and drasayitti (i. e, darsayitu), hapayiUu In
vadium which corresponds to Skt. vedayiivd, the causative character is neglected.

A few words may be inserted here on the small B ombay- S opara fragment of the eighth
rock-edict (Text, p, 118). The preserved forms agree with the Magadha dialect of Dhauli
and Jaugada. But, as at Girnar, the semivowel r is not changed to /; see hiramna (— Skt.
hiranya, 1. 7) and \rd\U (1. 9)- In the aorist nikhamtiha (1. 5) the lingual is retained, while Kalsi
has nikhamithd and the pillar-edicts have kuthd and vadhitha, with dental th

CHAPTER X
GRAMMAR OF THE PILLAR-EDICTS

A* — PHONETICS
I. Vowels.

The vowel a is replaced by i in the second syllable of gihitlta (see above, p, lxx), in majhima
(see above, p. xcix), and perhaps in min\a\ (Delhi-Mirath) and mina (= Skt manak ?)- It becomes
u in the second syllable of udupdna (see above, p. xcix), and after m in mnta {j=zmatd) y muni$a
(=: mamtshya). The change of a into e in seyaka (L e. seyyaka\ which is the reading of three
versions instead of say aha (= Skt. Salyaha) at Delhi-Topra, is due to the following palatal y*

Skt. i is represented by a in the first syllable of hapilikd (Delhi-Topra) = hipilikd (Allahabad-
Kosam) and = Skt. piptlika % and by u after original v in dutlya and dutiya y dupada, kinasu (i. e.
kinassit) = Skt. heiiasvii \ see Text, p. 134? n. i< e corresponds to Skt. I in hedisa (Sarnath, 11. 6, 7).

i corresponds to Skt. u in the second syllable of pulisa (see above, p. xcix) and of munisa (see
above, p. Ixx). In Mo (= Skt. Main) Sid:, u is represented by 0 ; see above, p. lvi and n. a.

ri becomes (1) a in anttgaJdnevu^ apahatha (= Skt- apakrishta) } hata y kapana ( = kvipana) y ddna-
\gaK[e % (Queen's edict, 1, 3), bhatakesu y vadihd and vadikyd {^vritikd)^ vadfti, viydpafa ; (a) i in

1 Cf. p- Ixxxiii, n. 3, 2 Cf. gahatha (= Skt. grikastha) at Kalsi.

INTRODUCTION

gihitha (— grihastha), nisijitu (from nisrijati)^ pit\i\su (= pitrisfw), simala srimard), hedisa
(= zdrisa) \ (3) * in dekhati^ &c.

z corresponds to Skt. e in (Sarnath, 11. 6, 7, 8), L e. *ikka = Prakrit A and Skt. eka. Cf.
Ardhamagadhl ikkarasa = Skt. ekddasa ; Pischel's Grammatik, § 443.

becomes * in kevaia (= Skt* ka£varia) s and 0# becomes 0 in -opagdni s Kosambiyam^ puta-
papotike, mokhya*

Initial 0 is lengthened in dnavasasi (Sarnath) = aiia\ya\sasi (Kausambi and Sarhchi). Final a
is lengthened frequently; see eva, yeva, va and evd t yeva, vd (= Skt. and chd, na and

(in nasamtaih), fietd, aha and aha or tf/^ vadhithd> huihd, vivdsdpaydtha, [sa\ vmamdhdpayiyd,
iidma and ndmd (in ndmd ti), mama and mamd, asvasa and asvasd, gonasa and gouasd, jdnapadasa
and jdnapadasa^ Devdnampiyashd, lohasa and lohasd y usahena and usdhmd, bliayena and b/iayend,
v\a\chamnd. Interconsonantal * and « are sometimes lengthened ; sttganiyati (Queen's edict, L 4),
-thitika and -thitika (also -ihitika and -thitika), ttltta (thus AIlahabad-Kdsam ; in the other

versions), devlye (Queen's edict, L 2 ; deviye t id,, 11. 4, 5), pavajitdnam y lajthi (instr. plur. of Skt.
i*djaii)i amtpailpajamiam, anupatlpajamtu (also annpati 0 ) Y anupafipajisat% anupatipati (also a??ttpaif),
sampailpaii) patlpaii, pailbhoga (also paW\ patlvisitkam (also pati°), paU\pedayamii^\ niihuliye,
pachupagamane (packupa* Allahabad-Kosam), bahusn (but gulusti). Final * and > may be
lengthened before ti (= or without it ; see anuvidhiyamii % dvahdml ti, kachhaft ii t khddiyatl^ tz,
U ti (Delhi-Topra, II, L 16), \Jid\ihtaviydm 7 anupaiipajamtu^ hatU ti. Final i and which stand for
original is and nsor ur, are treated in the same way; see [gut\i zxi&goti ti, lipi and lipi % bhikhu and
[6hihhju s Sakyammtt ti v sddhu and sddhu^ dlddhayevu and dlddhayevu ti, npadahevu and ttpadahevu,
pavatayevu ti.

Initial a is shortened in avahdml and ova 1 (Delhi-Topra) = avahami and dva or dvd (in the
other versions)- Interconsonantal a is shortened in the Queen's edict in dlama ( =s Skt. drdmd) and
mahamata (— mahdmdird). Final # is often shortened ; see at fid and at fia (= Skt.^rtfez),
and ita/Aa:, and zwz (= Skt. ™)," apahatd and apahata^ lajd and atand and atana t lajina^

Piyadasina, amtsathiyd and amtsathiya, and the nom. sing. fern. (pillar edict I, section D),
apehhd and apekha, &c. Also final £ is sometimes shortened ; see Piyadasl (Allahabad-ICosam) and
Piyadasi, dudl and (= Skt. dhdtrz), atkami-pakha (Delhi-Topra) and athami-pakha y

chdttmtmdsi'pdkha^ devi-kumdlanain^ bhikhuni, Lummini-gdme- Interconsonantal i is shortened in
dutiya = dutlya 2 (Queen's edict, 1. 5), and u in amdupdyd y thube, bhutdnam, sususa (also susftsd).

Initial vowels are dropped in /1 (— Skt, apt), laghamti (for *alaghamii ^ Skt. arhanti), hakam
(for ahdkam — ahani)^ ti (for and H?^^ posatha (for upavasathd) y va and w (for ^^)."

II. Simple Consonants.

As at Kalsl, palatal n and lingual n are replaced by dental n throughout.

The guttural k is palatalized in adha-^kos^kydni and vadikyd? cf. above, p. lxxi. It is
represented by y in atha-bhdgiye (Rummindei, L 5), ata-patiye (Delhi-Topra, IV. 11. 4, 14), nimsi-
\dhd\yd (= Skt. ^nislishiakd), and perhaps in gevayd \ see Text, p. 130, n. 4. is preserved in
laghamii (for *alagkamti — Skt. arhanti)^ but has become A in /aA^

The palatal ch is softened in samkuja^ which is probably connected with Skt. sdmkuc/ii )
1 a skate-fish/ It is aspirated in kichhi (Queen's edict, L 4) = kichhi at Kalsl, &c.

Lingual d may become / ; see etfake and elake> etfakd and elakd, dudl and dttlL

Dentals are lingualized after ri in kata t bhatakesu^ vadhi, viydpata, vadikd and vadikyd
(= ^vritika)) in which the i (for t) is softened, and after ra in nigamiha (= Skt. nirgranthd) and in
the preposition pati, but not in pachupagamana ( = pratyupagamand) f patydsamna and patiydsamna
( = pratydsanna). t is elided, # lengthened, 4 and # developed from « in ckdvudasd (= Skt. cfiaturdast),
while is contracted to 0 in ckodasa (= chatnrdasd). d becomes or ^ in dnvddasa and dnva\td\-
s\a\pamnadasd and pamnalasd (= Skt. panchadast). The original of the root *nadh Skt. w^)

1 Cf. rtfz/«, a^, avath at Kalsi. Michelson (IF, ^3. 236) compares Avestan (=Skt. ydvat).

2 Pischel {Grammatik^ § 8z) derived Prakrit dtidia^ &c, from a supposed Skt. form ^dvitya.
A In ambd-vadikyd (Delhi-Topra, VII, 1. 23) = ambd-vadika (Queen's edict, 1. 3).

4 Cf. Pischel's Graminatik, §§ 78 and 443.

GRAMMAR OF THE PILLAR-EDICTS

cxiii

is preserved in \sd\innaikdhdpayiyd and sanamdhdpayitu, 1 dh becomes h in nigoka {— nyagrddha\
vidahami and upadahevu (from dadhdii)* For Jiida idha at Girnar) see above, p. lxxii.

p is softened In thuba (= siupa> Nigali Sagar, 1. %) and libi % (Delhi-Topra, VII, 11. 31, 33)
.= lipi (passim). It becomes k through dissimilation in kipilika and kapllika t= Skt, piptlika?
bh becomes h in l[d]hiye } hoii> hotu y fiuvdti, hosamti, hohamti, Jmihd y Imsu % and in the instr. plur, in
-hi (for -bhih). m becomes p f and the aspiration changes place, in haphaia — Skt, kamatha \ cf.
aphe and tuphe (= Prakrit amhe and itimlte) at Dhauli and Jaugada, and \td\phd (= Skt iasmai)
at Kalsl.

y is represented by h in abhyzmmdmayeham^ and by v in dvuti (= *dyukti)t vishava (— Skt,
vis hay d), sochava for sochaya (— *sauchya\ papova *prapno +ydt), yavu, anugahinevu r dldd/iayevu,
upadahevu, pavaiayevfu It is prefixed to e in yeva and yeva (also eva and evd), but is dropped
at the beginning of aia (= Skt. yatra\ atha and (= Skt. yathd) y dva (also ydva, = Skt.
ydvat), dvate 9 e (also (also yena). At the end of etad-athd (Delhi/Fopra, VII 3 1* 34) the

syllable ya seems to be dropped ; cf. above, p. lvii. It becomes i in nigoha (= Skt. nyagrodha),
pativekhdmiy dupaiivekhe y and ayi becomes e in jhdpetaviye (slsojfidpayitaviye).

r has become I throughout, except in chan^da^m\a~siityi\yi\ke (Sarhchi, 1. 4).

va becomes u in anuvekhamdne ; vd becomes the same in the absolutives in -in (~ Skt. tvd) ;
ava and avi become 0 in oddia^ olodhana^ posatha y paliyovaddtha % paliyovadisamti^ viyovadisamii y
viyohala y hoti y hottt, hosaihti y hohamtu

The two sibilants i and sit have become j throughout. But sli is used in vishava (= Skt.
vishaya y Sarnath, 1. 10), Devdhampiyasha and she (Oueen's edict, 11. 1 and 4). In chaghati y £ is
represented by ch ; cf. above, p. ci7

h is prefixed in hida y hidata, hedisa y hevanu For heid (Queen's edict, 1. 3) see above, p. Ixx.

Final consonants are dropped. A preceding vowel may be shortened ; see min[d] and mina
{— Skt. viandk ?), papova and papova, siyd and siya, avimand and avimana, ah hit a and abhzta, &c«
(below, p. cxvi). Conversely 3 a preceding short vowel may be lengthened; see dva and dva
(= yavat), lipi and lipi, sddliu and sddfcu, &c. (above, p. cxii). Final as generally becomes e \ see
ite y suve (= svas\ bhuye y lajdne, viydpatdse y jane y &c. But it becomes 0 in vayo- ; a in chamdama-
and esa (nom. sing. masc. and neut.) ; and a in esd (nom. sing. neut.).

The vowel 0 is nasalized in chum (Sarnath, 1. 3) for chu (passim), Final Anusvara is omitted
in badha (Delhi-Topra, III, 1. 31), heva (= Skt. evam* Rampurva, 1,1. i), and in the acc. sing- vadhi
(pillar-edict VI, B). The Anusvara is dropped, and the preceding vowel is lengthened , in the acc.
sing- anupailpatl (Delhi-Topra, VII, 1. 24) and in the nom. sing. \da\1id (Delhi-Mirath, II, 1. 3). But
the nom- sing, of neuters in -a generally follows the analogy of the masculine and ends in -e\
see below, p. cxvi.

Long nasal vowels are generally shortened ; see kiyam Skt. kiydn), Bhagavam (=Bhagavdn),
the gen. plur. in -am } the loc. sing. fern, tisdyam, tisyam, Kosambiyam, pttriinamdsiyam^ and the acc,
sing, mam (= mam), imam (= imam), tarn (= tarn, pillar-edict VI, B), ikam (= ekdm), pajam
(=prajdm) 3 dnkhiyanam, chdvudasam, pamnada$am> patipadam } hedisam (acc. sing, fern., Sarnath,
1. 7). But the Anusvara is omitted in the acc. sing. p\a\tipadd (Delhi-Mirath, V, L 6), and the long
a is shortened at the same time in kiya (Lauriya-Nandangarh, II, 1. i)«

III. Sawdhl

Final d is preserved in etad-athd (Delhi-Topra, VII, 1. 34), and final m in etamteva (id., I. 33 ;
Sarnath, II. 8, 9), kaydnam-eva (Allahabad-Kosam, III, 1. 1), hedisavinva (Sarnath, 1. 7), The final
m is doubled in iyammana (— Skt. idam any at) 9 kaydnaihvteva, hevammeva* In hemeva, hemevd,
hemmeva, the syllable va of Skt, evarn is dropped.

Hiatus remains in -vasa-abhisita at Delhi-Topra (six times), 5 while the remaining versions (and
Delhi-T5pra, VII, I. 31) read -vasdbhisita. Other instances of a-\~a — a are dhammdnupatipati,

1 Cf. pilandhati &c. in E. Muller's Pali Grammar \ p. 34.

3 This Prakrit form is mentioned already by Panini, III, s, %l.

3 Cf. Geiger's Litter aiur mid Spraehe der Singhalesen y § 39, section 1.

4 CC above, p. lviii, % t and p. Ixxxvi, L 6 from bottom. 6 Also at Delhi-Mlrath f V, 1. 14.

IMS O

cxiv

INTRODUCTION

dhammanusathi, dhammdpaddna, dhammapekha, apdsinave* The a which results from the contraction
is shortened before a group of consonants in samghathasi and -apadanathaye (Delhi-Topra, VII,
IL 35 and 28). The nasal vowel am of tuphdkath and upasakanam is treated in the same manner
before amtiham in iuphak-amiikam and npasakan-amHkmh (Sarnath, II. 6 and 7). In ikike (= Skt.
ekaikah), chu (~ cha+u)> cfeeva, and ckhdy-opagdni, final # and « are elided before the initial i s u % e t
and 0 of the next following word,

!

IV. Groups of Consonants.

The only Sanskrit groups which occasionally remain unassimilated are ky> hhy, ty, dhy, dhr, bhy,
rshy (which becomes sy), sv (which becomes sv\ shy (which becomes sy). For the group ky see
also above, p. cxii and n. 3.

A long vowel preceding a group is generally shortened ; see ata- (= Skt dtman), asvatha
(= ahjasta), anusathi (= anusdsti), aladha (= *araddha) 7 kinasu (for *kina+sstt = Skt. svid), paia
(= praptd), viaga (= niargci)^ madava (= mardavd), mahamaia (= mahdmdira. Queen's edict,
1. 1), Sdkyanmuh isya (= zrs/iyd), -suliyika 1 (for *suryika\ dusa {— dftshya\ pmhnamdsiyam. But
the length remains in dnapayati, pdpovd (from prdpnott), mahamaia (for °mdira)> palikhd (for
parzkshd). While long I is preserved before n m-gamtni and 6M\kImi£\ina$h t it is shortened, and
the following nasal is doubled, in iiihni (= trmi). Similarly, amtsatkini and devinmh are perhaps
defective spellings for amisathimni and devhhnaiiu Before^ and / the length is preserved in anuvi-
dklyamti, sukhtyand } kapUika, but it is shortened (and probably the following consonant is doubled)
in anuvidhiyaihti, sukhiyand, bhuye, kipilikd \ cf. above, p. cii. A short vowel preceding a group
is lengthened iwagacha (— dgaiyd), ddkhind (also dak hind, i.e. dakfc/itud), pttidpapoiike 2 (for
putrapra 0 ), pundvasune (for punarva Q ), kichhi (for *kid+chid, Queen's edict, L 4), nilakhiyaii (for
nirla*)) ntlahhitaviye (also nila? at Rampurva, V, 1. 9), vadhtsati (also vadhisati, L e. vadd/dssaii),
sampatipajtsati (also °jisat£) } anupailpajimii^ anup\d\ttpamne (for anupratP).

A long nasal vowel is shortened before consonants in amba-(= Skt. amrd), atikamtam, Kosam-
biyam (= Kausambydm)> Devdnampiya* while the nasal is dropped, and the length is retained, in
babhana (= bdmhana at Girn^r). Anusvara is lost after a short vowel in thabka (Rummindei, 1. 3)
= thambha (Delhi-Topra), in sayame and savibhdge (also smhyame and samvibhdge)^ in vihisdye (but
not in amhimsdye), and in satavisaiL The nasal vowel /zfc is replaced by a length in msatt, panma-
vlsaiiy and saduvlmtu Similarly, seems to be replaced by a in bh\d\khati (— Skt. bhaiikshyait).
In visvaihsayitave (Sarnath, 11. 8, 9) the nasal vowel am corresponds to Skt. d.

The auxiliary vowel which is developed within some groups is u before v in duvehi 7 duvddasa 3
sa4uvzsath suve\ a in dusaihpatipddaye, laghamti (for *alaghaviti) y sochaye and sochave; and
frequently i, as will appear from the subjoined list of Sanskrit groups and of their equivalents in the
pillar-edicts. It is unnecessary to quote examples of the groups kr, gtr, tr, pr t br } sr f sr, which have
become k s g, t t p } b, s, s, respectively.

hkh becomes kh (i. e. kkh) in dukhlyanam.

kt becomes t in abhisita y yuia, vaiaviya, viyata.

ky remains in Sakyamtmz (Rummindei, 1. %).

ksh becomes jh in jhdpayiiaviyef but kh everywhere else*

kshy becomes khiy in nilakhiyaii \ kh in dupativekhe and bh\a\kkati ; gh in chaghatL
khy is preserved in mukhya and mokhya, but is assimilated in miikhd (Delhi-Topra, VII, h

1 This word presupposes an intermediate form with short u: *-smyika\ cf. above, p. cii,
n. x, In the Magadha dialect the affix -ika does not, as in Sanskrit, necessarily involve Vriddhi
of the first syllable \ see putdpapoiika and hidatika, but dnugahika. In avttalika ) adha[kos\ikya 3
chamdamasuliyika we cannot say whether the a preceding the group of consonants in the first
syllable was originally long and subsequently shortened- The same applies to the first a of
chamdiya^ which was formed from Skt. chanda with the affix -ya. In nithfUiya and ptimnamasiyam
the first vowel has remained unchanged, while the corresponding Skt. forms are naiskthurya and
paurnamdsydnii with Vriddhi of the first vowel.

2 The SamchI pillar (section C) has puiapapotike.

3 The Anusvara is omitted in Devdna\pi\yena (Rummindei, 1. 1).

4 Cf. Pischel J s Graviviatik^ § 336.

GRAMMAR OF THE PILLAR-EDICTS cxv

hhl becomes hh In kho — Skt. Malu ; see above, p. lvi and n, %.
chy becomes chay or chav in sochaye and sochavey

jii becomes jin in lajina \ mn in chhamdmhnani and vimnapayiiaviye ; n in dnapayati, dnapita^
natikd) naiisu.

itch becomes mn in paihitavi$ati t pamnadasd and pamnalasa> but remains in [pd\ihcha\dasa\
(AUahabad-Kosam).

dy becomes diy in chaindiye*

dv becomes duv in saduvisati.

nm becomes mm in dsammdsike,

ik becomes h in ukasa.

tm becomes t in ata- (= Skt. dtman)*

ty remains in pa£ydsa?hna s but becomes iiy in patiydsamna (Delhi-Tdpra), and ch in agdcha,
pachupagaviane^ sache*

tir becomes s in usapdpite.
ts becomes s in usdha*
tsy becomes chh in machhe*
db becomes b in nbalihe*

dy becomes j in anupatipajamiu^ &c, ; diy in khddiyaii ; day in dusampatipadaye*

dr becomes d in chamdama-* . ^ ~^

becomes in dnpada^ duiiya and dutiya, but in duvehi } duvddasa.

dhy remains in avadhya, but becomes rf&y in avadhiya, and in majhimd^ nijhatiyd, nijha-
payitave, nijhapayiid> nijhapayisamiu

dhr remains in dh\r]uvdye (Delhi-Mirath), but becomes dh in dhuvdye and vadhi (pillar-
edict V, D).

ny becomes mn or n in ai'mia (passim) and ana (pillar-edict III S H),

pt becomes t in \gui\Kgofi (— Skt. *gopti)i nikhitd l nijhatiyd^ pata (= prapta), sata {— sapta 3
Delhi-Topra, VII, 1. 31).
pn becomes p in papovd*
t My remains in abhyumndmayeham and abhymhnamisatiy but becomes My in l[d\/iiye.
* bhr becomes bh in palibhasayisanu
mb becomes mm in Lummini- (Rummindelj 1. 4),
mr becomes inb (for mbr) in avibd- (= Skt. dmrd) m
yy becomes^)/ in dvdsayiye and \sd\mnamdhdpayiyd %
rg becomes g in magesu and visaga*
rgr becomes g in nigamthestu
rgh becomes lagh in laghamii {^or^alaghamtt).
rn becomes mn in pamna (pillar-edict V, B) and pmhnamdsiyam.
rt becomes t in pavatayevu^ but p in kataviya % kevata, palihatave^ apahatd*
rth becomes ih in atha (Delhi-Topra, VII, W and OO), but A in atha (passim),
rd becomes d in chakhuddne^ chodasa, chdvudasd^ madave*
rdk becomes dh in vadhati, vadheyd, vadhithd, vadhisati, vadhita.
rbh becomes bh in gabhim.

rm becomes mm in kammdni, ckdtmhmdst, dhamma (spelt dhama at Lauriya-Araraj, II, I. 3).
ry becomes liy in niihfdiye, paliyovaddtha and paliyovadisamti, -suliyike (Delhi-Topra, VII,
L 31), but riy in ~\sti\r^yt\ke (Samchi, 1. 4).

H becomes / in ntlahhiyaii and mlakhitaviye.

rv becomes v in pundvasune and sava.

rs becomes s in Piyadasu

rsh becomes s in ukasd and vasa.

rshy becomes sy in isyd.

Ip becomes^ in apa (pillar-edict II, C).

ly becomes y in haydna> saydka and seyaka (= Skt. ialyakd).

1 Three versions of the pillar-edict II, C f read socheye, which Michelson (IF, 33* 541) identifies
with Pali socheyya (— Skt. *saucheya)*

p 2

cxvi

INTRODUCTION

vy becomes viy in viyamjanena> viyata, viydpata, viyovadisamti, viyohdla, and in the gerundives
in -taviya. p q A ^ ^ (/a kX^r^

vr becomes # in pavajitduam.

sy becomes s in palibhasayisam (future of the causative of Skt. bhraiyati).
//becomes nts in ;m/ttz[d5far|j/<z Skt. *nislishtaka) ; cf. Pischel's Grammatik, § 74.
becomes jz/ in tfjz/tf, asvatha (:= Skt, asvasta), visvamsayitave (infinitive of visvdsayati) r;
in (= ; ^ in

j^/ becomes ^ in vadhitha and ; jfi& in atha-hhagiye> aihaml^ apakatkesu, tuthdyaian\a\ni t
pativisitham ; in and
becomes *A in nithfdiye,

slip becomes/ in chatupada.
^ .s^* becomes/ in dupativehhe,

■ jAj/ becomes .rp in tisyam ; ^ in tistyam ; s in iisdyam and tisdye 7 dusdni, pusitaviya (from Skt.
pus&yatfy, munisa (= mamtshyd), hosamii and other futures ; 4 in liohamtu

st becomes tk in anusathi^ asvatha (= Skt. dsvastd) y thambhdm, thnba (= stiipa) } pavitka-
lisamiu

sth becomes th in gihitha (— Skt, grihasthd) and -thilika or -ihiilha ; 1 /A in anaihika and
-ihitika or -thitika?

sit becomes jzVz in asinava (from a-snu).

sin becomes j in the locative singular in -£$3 P

jp becomes ^j/ in (= Skt. ; j in the genitive singular in -asa \ h in ddhamtu
htt becomes hin in. auugahinevu*
hm becomes bh in babhmia.

B. — DECLENSION

I. Bases in -a.

(1) Masculines and neuters in -a.

Singular.

Norn, ms.sc, jane, &c. ; neut. ddne s &c.
Acc. meLSC.janam, &c. ; neut. danam^ &c.
Instr. dhaihmena, &c.
Dat. athdye^ &c.
Gen. janasa, &c.
*Loz.janasi > &c.

Plural.

Masc. pulisd. &c ) _ _ . 0

^ j . "L neut. savanani. &c,
Masc- puhsam J

dkalehi, pulimeku*

pdndnaih, &c 4
athesUi &c.

Nom. sing, neut —In [rf«j«a (Delhi-Mirath, II, 1. 4) the termination is -a.
Instr. sing. — The final a is lengthened in usdhend, bhayend> v\d\chanend.

Gen. sing. — The final a is lengthened in asvasa, gonasd, janapadasd> Devdnampiyashd,
lohasd*

Nom. plur. masc. — The final a is shortened in abfizta, asvatha, dyata, kata, pujita^ mahdm\a\ta
(KausambT edict, I. 1), laj&ka. The Vedic termination -cisah is preserved in viydpatdse (Delhi-
Topra, VII, 11. 25, %>}).

Nom. plur. neut.— The final i is lengthened in \Iiayntaviydm (Delhi-Mirath, V, 1. 8). The
following Sanskrit masculines have the termination of the neuter : ihambhdni, nikdydni, nigohdni,
niyamdniy mokhdni, tiihni divasdni and etani divasdni (acc).

1 With the compound chilam-thittka or chilam-tkitika cf. Skt. chiramjtvin and chiraniana*
* In chila-ihitike (Delhi-Topra, VI I, L 32) and chila-thitlkd (Allahabad-Kosam, II > L 3).
3 From pidhna = Pali purima.

GRAMMAR OF THE PILLAR-EDICTS

cxvii

vadikyd, &c.

(a) Feminines in -a.
Singular, Plural.

Norn, ichhd, &c.
Accpajaih, &c.
Instr. pujaya and piifdya, &c,
Dat. vihisdye > avihinisaye.
Abl. dakhinaye^ dakhinaye.
Gen. dutiyayci duiiyaye,

Loc. tisayaniy tisdye l chavudasaye, panmadasdye, disasu*
patipaddy\e\l

Nom. sing. — The final <z is shortened in apekha^ avadhya> isya, kapilika } kdldpi£a s jatuka } daya,
palana, likhdpita, vad/iita, viyata y sdlika, sukhiyana.

Acc. sing. — The termination is -0 in p\a\tipada (Delhi-Mirath, V 3 1. 6),

Instr, sing, — The termination is -aya in agayd, anulupdyd, -kamatdyd % palzkhayd, vividhayd,
sukhdyandyd, sususdyd, while the final d is shortened, as at Girnar, Dhauli, and Jaugada, in ag-dya,
-kdmaidya, palzkhdya y vividhdya, sususdya.

IL Bases in -u

(1) Masculines and neuters in -z".

Nom, sing, masc^ vidfii, Sakyamum; acc. plur. neut* timni\ loc. plur. ndtistt.
The feminine Base anusathi forms the nom. and acc. plur. anmaihini with the termination of
the neuter,

(a) Feminines in -i and -J.

Singular. j Plural,

Nom. vadfri, dhdii } &c.

Acc, va4hi (pillar-edict VI, B), mmpatlpatu
Instr. vad&iyd, anupaftpatiyd y &c.
Dat. anupaiipatiye, dhdtiye } deviye*
Gen. Kdluvdkiye^ deviye and devlye.
Loc, tisyaihy tiszyam, Kosambiyam^ pmhnamdsi-
yarn, chdttimmdsiye.

Nom, sing, — The final vowel is long ingabhim, sukali, dudl (also dull), lipl (also Kpi).
Instr. sing. — The final a is shortened in anusaihiya (also amisathiya)*

bhi\khuii^nmh^ devinaiiu
ckdimhmdsisU) ttm?

III. Masculines and Neuters in

Singular,

Nom. masc. bhikhu and \bhikli^X % sddhu and
sdd/zii, lahu \ neut. &z£».

Gen.

Loc. pundvasttne^ bahune*

The loc. sing, is formed from a base in -na.

Plural.

Neut. bahwii*

\bhifi]khuna[vi\.
gulusUt bahusu.

IV. Masculines and Feminines in -ru

m

Nom. sing. apahatd^xA apahata, nijhapayitd*
Gen. sing. main.
Loc. plur./#£sw.

1 As in Pali, the Skt. feminine pratipad has assumed the form patipadd. Cf. Hemachandra,

L iS-

* In Sanskrit the corresponding form is tisrishu.

cxviu INTRODUCTION

V. Bases in Consonants.

(i) Present participles in -at.
Norn, sing, masc. samtam, anupaUpajamtam ; cf. above, p. ex.

(a) Masculines in -yat and -vaU

Worn, sing, masc. kiyam and kiya (Lauriya-Nandangarh), Bhagavam* The base ydvat follows
the tf-declension : nom, sing. maa&awA (Sarnath, L 9).

(3) Masculines and neuters in -an.

PluraL

lajane*
kammdnL

Singular.

Norn. masc. lajd } laja*
Acc. neut. ndma.
Instr, atana, aiana> lafma.

The instr. plur. follows the ^declension-

(4) Masculines and neuters in -iff,

Nom. sing. masc. Piyadasl\ instr. sing. Piyadasina\ nom* plur, neut, -gdmlni.
The final t of the nom. sing. masc. is preserved only in the Allahabad-Kosam version, while all
others read PiyadasL

(5) Masculines and neuters in -as,

Acc. sing. neut. bhuye*

The masculine chmhdama- (= Skt. chandramas) and the neuter vayo- occur as first members
of compounds. The base avimanas follows the ^-declension : nom. plur. masc. avimana and (with
shortening of the final a) avimana.

C— PRONOUNS

(1) Pronoun of the first person,

Nom. sing, hakam*
Acc, sing. mam.

Instr. sing, mamaya and mamiyd, mama and mama, me.
Gen. sing, viama> vie.

(2) Pronoun of the second person,
Nom. plur. tuphe ; gen. plur. tuphakam.

(3) Base to*

Singular.
Nom. masc. and neut. se. 1
Acc. neut. tarn, se.
Instr. Una*
Gen,
Loc,

Acc. sing. fem. tarn.
Dat. sing, fem, i&ye.

(4) Base na.
Nom. plur, neut nam ; see Text, p. ia7, n. 10.

Plural,

Masc. te.
Neut. tanu

iesawti ianavi.
Usu*

Moreover, the nom. sing. neut. she occurs in the Queen's edict, 1, 4.

GRAMMAR OF THE PILLAR-EDICTS

cxix

(5) Base eta.

Singular.
Nom. masc. esa ; neut. esa y esa.
Acc. neut eiam,
Instr. etena.
Dat. etaye.
Loc.

Plural.

Masc. ete.
Neut. etanu

Nom* sing, fem* esa.

(6) Demonstrative sV/ara.

Nom. sing. neut. iyaih\ nom, plur. masc. ime % neut. imam; nom. sing. fern, 2700/. acc. imam.

(7) Interrogative pronoun.

The base if forms the acc. sing. neut. Mm (in kimti)^ kimam or khhmam (see Text, p. 129, n. 5)
and the instrumental 1 (in kinastt, u e. *kinassu = Pali kenassu and Skt. kaiasvit). The base

is used as demonstrative : nom. plur. neut. (in potake cha kani ; see Text, p. 137, n, 10) and
acc. plur. masc. kani (four times)* The indefinite pronoun is formed with pi (= Skt. apt) or chi
{— Skt. chid) : instr. sing. kenapi\ nom. plur. neut* [£]tf/*zir/iz.

(8) Relative pronoun.

Singular. .

Nom. masc. and neut. ye 3 e.
Instr. yen& 7 ena.

Plural.
Masc. ye \ neut. yam.

Nom* sing. fern, yd.

(9) Base any a.

Singular.

Nom. masc. amne; neut. [ajmne, ana.

Gen.

Loc.

Plural.

Masc. amne ; neut. amnanu

amnanam.

anwesu.

The gen. plur. amnanam follows the analogy of the nouns in (above, p. cxvi) ; cf. tanam for
iesam (above, pp. lxxviii and cxviii), ta\itam~\ at Mansehra, and the dat. sing. fern, taye (above,
p. cxviii), imaya and ima[y\e at Girnar, KalsT, and Dhauli, imaye at Mansehra.

(10) Base sarva*

Singular.

Nom. masc, save.
Loc. savasi.

Plural

savesu.

D.— NUMERALS

One.

Nom. sing. masc. ikike (— Skt ekaikah), fern. ika\ acc. sing, fern, ikam.

Instr. masc. ditvehi (from the base dva).
dutiya, and in the compound dttpada.

Two.

The base dvi appears as du in the ordinal dutlya or

1 Cf. kind, Hemachandra, III, 69, and Pischel's Grammaiik, § 448.

cxx INTRODUCTION

Three, four, six.

Acc. neut. tiihni ; loc. fern. tlsu r The bases chatur and shash form part of the compounds
chatupada and asammasika*

■

Twelve, fourteen, fifteen.

duvadasa and duva[la]s[d] ; chadasa. The ordinals chawtdasa and (Allahabad-
Kosarn), pamnadasd^pamnalctsd correspond to Skt. chaturdaii and paiidtadaiu

Twenty, &c.

visati, pamnavuaii) sadnvtsati> satavhatL

Hundred thousand.

Loc. plur. sata-sahasesu*

E.— CONJUGATION
I. Present.

(i) Bases.
First Sanskrit class*

■

Root *argh (= Skt* arft) : laghaihti for *alaghamti ; cf. Skt. argha and Pali agghaii^ and see
Liiders, SPAW, 19 13. 993,

Root tksh : pativekhami) anuvekhamane*

Root d5r£f : dekhmti.

Root ££w : huvati (sixth class).

Root paliyovadatha.

Root raA : avahamu

Root : vadhaiu

Second Sanskrit class,

Roottfj; athi.
Root i: eiL
Root ya : yati.

Root /or : anus\a\sami (subjunctive).

Third Sanskrit classp
Root dha : vidaham% upadahevu (which follows the 0-conjugation).

Fourth Sanskrit class.

Root pad : anupaiipajamtu % &c-

Root push. The gerundive pisitaviya Is formed from the Sanskrit present pushyaii*

Fifth Sanskrit class.

Root ap : papova.

Sixth Sanskrit class.

Root tsft. The aorist ichhisu and the gerundive ichhitaviye are formed from the Sanskrit
present icfickhati.

Root kship : nikhipatha*

Root sriji absolutive nisijitu (from the Sanskrit present msryaii)*

GRAMMAR OF THE PILLAR-EDICTS

cxxi

Ninth Sanskrit class.
Root graft follows the ^-conjugation : anugahinevu*

Root jna. The future jdnisamH and the infinitive djdnitave are formed from the present
janatu

Tenth Sanskrit class,

(a) With aya : abhytmtndmayeham^ saihpatipddayamti, paymmna (from payati — pdyett\ see
Childers, Pali Dictionary^ s.v, pivati), palibkasayisam (future of the causative of Pali bhassati —
Skt bhraiyaii ; see Michelson, IF, 33. 265), aladhayevii> dvdsayiye, vivdsayatka, patl\pedayamti*\
pavatayevii, visvamsayitave*

(b) With paya : jhdpayitaviye and jkapetaviye (from root ksltai)* The long vowel of the roots
jud> dd, dhyai is shortened in dnapayait 9 vimnapayitaviye^ samddapayitave^ nifhapayisamti f nijhapa-
yiidj nijhapayitave.

(c) With dpaya : kdldpita, [sa]mnathdMpayiyd and sanamdhdpayiiu (from root *nadh — Skt,
nah) t likhdpita^ vd\sa\peiaviy\e\ , vivdsapaydiha, sdvdpaydinu

(d) With papaya : lopdpita, itsapdpite ; cf. Ardhamagadhl usaviya (= *nchchhrapita) in
Pischel's Grammatiki § 64, and Skt uchchhrdpayatu Similar forms are vinndpdpeti in E, Miiller's
Pa/z Grammar > p. i» f thapdpeti in Geiger's § 38a, and davdvei in Pischel's Grammaiik f

§ 553.

(e) With dpapaya : hhdndpdpitani % likhdpdpita*

(f) Denominatives: and (from Skt* tirayati), mhkayiie^ $ttkhayand> $ukkiya?td }
dukhiyan\a\, mahiyite.

(a) Moods.
(a) Indicative.

t, sing- pativekhdmi % mdahdmu

3. sing, dekhati, hoti> vadhath athz> eti % ydti Y dnapayati*

3. plur. laghamii, dekhaihti, sa?hpatipddayamti 3 pati\yedayaihi0\.

(b) Subjunctive.

1. sing, dvahdmi, amislalsdmi* sdvdpaydmL
3. sing, huvdti (Sarnath, 1. 6).

3, plur. nikhipaiha, paliyovaddtha^ vivdsdydtha^ vivdsdpaydthd.

(c) Optative.

x, sing, abkyumndmayeham ; cf. above, pp, lxxxii, cixj

3. sing, siyd and siya, ami[pd]tfpajeyd s pdpovd and pdpova (from the strong base prapno*\
vadheyd.

3. plur.j^zw, upadahevu, anugahimvu* dlddhayevu, pavatayevu*

(d) Imperative.
3. sing, /wto ; 3, plur, amipatipajamtu.

II. AORIST.

3. sing, middle : huthd, vadfiit&d.
3. plur. active : jtaw, ichhisu.

III. Perfect,

3, sing. dha % dhd> aha, the last of which is unreduplicated ; see Michelson, IF, 43, 344.
mi3 a

cxxii INTRODUCTION

IV. FUTURE.

i. sing, palibhasayisaiiu Cf. likkdpayisam at Giniar.

3. sing, abhymhnamisatii vadhisati and vadhlsaii^ anupaUpajisati (from the present *pajjati —
Skt. padyate), sampaiipajisati and °pajlsati> chaghati (from root ckak — Skt bh\a\khaii
(— Skt. bkankshyati), kachhati (see above, p. lxxxiii, n, 1).

3, plur. patichalisamti, vadhisamA^ kosamti and hohamH^ paliyovadisamti, viyovadisamti, pavi-
thalimmii (from root dahamii, chaghamti> kachhamti^ janisamti (from the present janati)^
nijhapayisamiu

V. Passive.

3- sing, indicative khddiyati, mlakhiyaii, gamyati (Queen's edict, 1. 4).
3. plur. indicative anuvidhlyamii and "dkiyamti*

VI. Participles.

(1) Present participle.

Active : samtam^ anupaftpajamtam.
Middle: anuvekhamane> payamtna.

(2) Past passive participle.

(a) In -taz mata (Delhi- Topra) and muta (= Skt. mata), kata s viyapaia^ tllita and tillta,
mahtyita, suhhayita} dnapita^ kalapita, savapiia, lopdpita, khanapapita, likhapita, likhapapita,
atikamta, dyata (i.e. dyattd)^ nikhita (=nikshipta)> viyata (=vyakta)> yuta (—yukta), badha
(i.e. b add ha), niludha (= niruddhd)^ aladha (= *ar add/id), pat a ( = praptd), apakatha ( = apakrishia\
asvatha (= dsvastd), &c.

(b) In -11a \ anup\a\tipamna^ patyd&amna and paiiydsamna^ dithna (for *didna ; see PischeVs
Grmnmatiki p. 386).

(3) Future passive participle.

(a) In -iavyax hmhtaviya, viketaviya* vataviya, kataviya, ichhitaviya (from the present
ichchhatt)t pusiiaviya (from pttshyati) % vimnapayitaviya, jhdpayitaviya and jhdpetaviya (from the
causative of kshai), vd\_sa\petaviya. In ntlakhiiaviya (= *nirlakshayitavya) the causative character
aya is neglected.

(b) In <-ya: dekhiya (from the present dehhati), l\a\hiya (from root tabh), avadhya and
avadkiya f dupativekha^ dusampatipddaya^ avasayiya (for *avdsayyd)?

VII. Infinitive.

bhetave (from root bhid) 7 palihatave, patichalitave, djdnitave, dlddkayiiave, visvamsayitave^
samddapayitave, nijhapayitave*

VIII. Absolutive.

(a) In -tvdz sutu (=Skt. srutvfi)^ nisyitu (from the present nisrijati) ) sanamdhapayitu.

(b) In -ya : dgdcha (= dgatyd), \sd\mnamdhdpayiyd?

1 In this form the causative character aya of the present sukhayati is retained, as in anapayiie
at Kalsl, \anapayii\e at Mansehra, and dndp\ay\i[td\ at Dhauli.

2 The correct Sanskrit form would be dvdsya; ct the preceding note.

8 Cf. the two last notes and Panini, VI, 4, 57, who allows both prapayya and prdpya to be
formed from prdpayatu

cxxiii

CHAPTER XI
GRAMMAR OF THE MINOR ROCK-INSCRIPTIONS

The language of most of these inscriptions strongly resembles the Magadha dialect of the
pillar-edicts and of the Dhauli and Jaugada rock-edicts. But, for practical reasons, it appears more
convenient to treat the grammar of the minor rock-inscriptions in a separate chapter. The three
Mysore edicts (Brahmagiri, Siddapura, and Jatinga-RamesVara) exhibit a number of dialectical
peculiarities and are therefore considered in a special sub-division.

-

■

I. THE FIVE ROCK-INSCRIPTIONS AT RUPNATH, ETC., AND THE

THREE BARABAR HILL CAVE-INSCRIPTIONS

A. — PHONETICS

(i) Vowels.

The vowel a becomes n after m in tnmisa, and i after y in the future vadkisiii (Rupnath and
Maski) = vadhisaii (Sahasram and Bairat) ; cf- 3aurasenl hhavissidi, &c, in Hemachandra, IV, 475,
and in the southern manuscripts of Indian dramas. For the e of Jieta (Sahasram) and for the i of
munisa see above, p. lxx. The abstract gdlava (= Prakrit and Pali gdrava) presupposes the
adjective gaht (= Skt, gurt^ in which a corresponds to Skt u ; see above, p. lvi. For 0 = Skt.
u in hhoy see ibid, and n. ss. The diphthong an becomes o in moneya,

ri becomes (1) a in kata, dakkitaviye, vadhi\ (3) u in musa (— Skt. mrisha), sun\e\yu ; (3) i in
adhigichya (= Skt. adhikritya), diseya (optative of drisyate). In adhatt\y\a (= Pali addhatiya
and Skt. ardkatrittya) the syllable tri is lost, as in Ardhamagadhl addhaijja ; see Geiger's Pali,
§ 65, 2, and cf. Pali addhuddha = Skt. ardkachaturtha.

Interconsonantal a and i are lengthened in -\a\ihata (?) and chila-tkittke* Final a is lengthened
in evd and va (= Skt. eva) t c7id y fief a, afid y \likhdpd\ydthd y fz[d]md 3 eteni(nd) } apaladhiyena y &c.
(below, p. cxxvi). Final i and u are lengthened before iti in samghast ti % hosatt ii y janamtu U%
and final u which stands for ur in ttpadhdl\a\ yeyu.

Initial a is shortened in ahdle (Rupnath) ; interconsonantal % and n in misibhutd (Maski),
Jamhtdipasi (— °dipasi at Sahasram), pa\%d\mam\t\mend (cf. palakamamlnend at Sahasram),
ekimavisaii (Barabar) ; final a and z in laja (Barabar) ~ lajd (Calcutta-Bairat), sata (Rupnath) =
satd (Sahasram), Pr\i]yadas\i\ (Calcutta-Bairat) = Piyadasi (Barabar).

Initial vowels are dropped in pi (= Skt apt), stmii (for *smi — Skt. asmi), hakam (for ahakam
— ahavi), it (= zrf), fcimti and %iU> ddni (= zddmm), va and z/2 (= £z/#).

(a) Simple Consonants.

Intervocalic £ is softened in ad/iigicAya (Skt. =5 adtekritya) and -appears to have become
y in diyadhiya (— *dvikdrdhya)± gh is preserved in Ldghuta (= Rdhula) and suggests that this
name of Buddha's son is derived from the ancient hero Rqghu. In fe/^i (Barabar) = Skt. gtthd,
* a cave k and Aft at first sight appear to correspond to Skt. g and Ju But each of the two words
may have a distinct origin. While guild is connected with the root gti/i f < to hide *, kiibhd may be
related to kumbha, £ a pot * (originally f a cavity J ), and Greek icfy/9i;, fi a (hollow) boat'. 2

Lingual » is replaced by dental 11 throughout, but is improperly used at Calcutta-Bairat in
Aliya-vasdni (~ Skt. Arya-vani£dli) t

1 Cf. diyadha and diadha, above, pp. lxxi and lxxxv.

3 The same root has assumed the slightly different meaning of 1 a round projection ' in Ancien
Persian haufa y fi a mountain Avestan kaofa, ' a mountain, the hump of a camel \ and Skt, kdkubK
6 a peak * ; cf kakitd^ ' a peak, a hump

<1 2

cxxiv

INTRODUCTION

Dentals are lingualized in tidala (= Pali ulara and Skt. ttddra), duvddasa % and after ri in kaia,
vadhu i is palatalized in adhigichya (= Skt- adhikritya). dh seems to be preserved in ka(ht)dha
(— idha at Girnar ?), but has become h in \iiigohd\ (= Skt. nyagrddhd) m

Intervocalic p becomes v in pdv\a\t\a\w (Sahasram), the infinitive of *prdpati (= Skt prdpnoti)*
b/i becomes k in hotu> homily luist^ deve/ii, \ajtvt\kehu

y is dropped at the beginning of avatake (from Skt. ydvat), am and e (= yai). The syllable
ya becomes i in \itigoha~\ (— nyagrddhd). aya and ^jtf become e in lekhapeta, la{li)khapetavaya>
drodheve (read drddhetave) and [tf]/tf^tf/#[V|£, tfM&W&[^]7jtf7# #

As in the Magadha dialect, r becomes l\ but it is preserved at Rupnath in drodheve (read
drddhetave\ chira-thittke y cAha(sa)vac/ihare 9 sati\rd\kekani (read sdiirehdni) y and at Maski in pure t
\sdt\ire\ke\

v becomes p in apaladhiyend (Rupnath) = aval\a\dhiyend (Sahasram). It is developed out of
u. in vivutha (Sahasram) = vy\tt\tha (Rupnath). ava and avi become o in ~ovdde y hotu 3 hosait.

/and sk have generally become s. But s is preserved at Maski in &ake Skt, Sdkyalt) and
is improperly used at Bairat in svage (= svage at Rupnath) ; sh is preserved at Maski in vaska\ni\*
In \cha~\fcye and chakiye^ s is represented by ; cf. above, pp. ci and cxiii.

h is prefixed in ha(hz)dha (?), Asia, Jtevath*

Final consonants are dropped, a (for as) is shortened in samia and (Sahasram, 1. % f.).
^ becomes ^; see pure 1 (—Skt puras) t ve (— vas\ bhikhuniye (nom, plur.), athe^ &c. It is
represented by a in *j5 (nom. sing* neut.}, and by a in \d\thata (?), *j<z (nom. sing, neut), ydvataka
and vdlata (Rupnath).

Final a is nasalized in chain (Calcutta-Bairat, 1. 3), while final Anusvara is omitted in ima y iya,
iupaha (for tziphdkam)^ diyadhiya (Rupnath), prakasa t [ba\dka y vadfiifecc^ yiptda, sagk\a\ (ace).
The nom. sing, of neuters in -a generally follows the analogy of the masculine and ends in ~e ; see
pkale, &c. The termination -am is replaced by 4 in badhi (Rupnath, 11. i, a) ; cf. ayi for ayam at
Shahbazgarhu 3 The long nasal vowel dm is shortened in the termination (-am) of the acc. sing, of
feminines in -a (below, p. cxxvi), and tm becomes t in ddni (= Skt, iddmm).

(3) Sandhl

Final m is preserved and doubled in hevammeva (Calcutta-Bairat, L 8).

a+a becomes a in ^vasabhistta, sdiilehe y sddhi\ke\ ap\^bddhatam i ja\lagli\o\sdgamd\ (?), The
a which results from the contraction is shortened before a group of consonants in \dgamd\thdia (?) s
apaladhiyend and aval[d\d/iiyend, diyadhiyath^ but the length is preserved in diyddhiyam (Sahasram),
Final a is elided before «, e y 0 in chu (= cha + «), ekunamsaii y ma\Jid[tameva^ Laglml-ovade,

(4) Groups of Consonants.

The only groups which occasionally remain unassimilated are &y 9 ty (which becomes chy)^pr y
rv, vy % sv.

A long vowel preceding a group is shortened in aliya (—Skt. drya), pa\ld\kamamiu (=pardkra°) t
palahamamlnendy \j?alakd\m\t\e, viahata- (= mahdtman), Sake and (= £dkyafc) } abhikhinam

(= abhikshnam). But the length remains in p\a\l\a\kame (Sahasram), p\d\poiave (from prdpiidti)^
laii (= rdtri), sute (= siiiram). A short vowel preceding a group is lengthened in v\a\tave
(infinitive of vach).

The long nasal vowel am is shortened before consonants in \jalaka\7h\i\e 3 and Devdnainpiya
(Rupnath and Maski), but remains in Devdndmpiya (Sahasram and Bairat). In bhainte, a Buddhist
term of address which stands perhaps for bhaddamtt^ ~ Skt. bhadram te, * happiness to you the
syllable dda is elided. The nasal vowel im is replaced by a length in ekunavzsatL Anusvara is some-
times omitted after a ; see the infinitive adhigatave (Maski), atd (Rupnath) = aintd (Sahasram and

1 The same form is used in Ardhamagadhi and Pali. Cf. also [p\ule at Kalsl, 1, 1. 3.

2 Also Pali saddhim — Skt, sdrdham, &c. ; see Geiger's Pali, § 32.

3 The Anusvara is omitted at the same time \npakate (= Skt. prakrdntah).

4 See Childers, Pali Dictionary \ s, v, bhadanto* According to Hemachandra, IV, 287, bhantte is
the Magadhi voc. sing, of bhadanta.

GRAMMAR OF THE RUPNATH EDICT, ETC cxxv

Bairat), ih\abK\e (but tka[m]bkasi and tkam[bk]a) t pakamatu (3. plur.>, [pala]kamatu (Bairat)
= pa\ld\kamamtu (Sahasram), vayajanena (—Skt. vyanjanena), Aliya-vasant ( = Arya-vaihsalj) y saghe
(= savtgha1£) % chha{sa)vachhare and sav\d\chhale (— samvatsaralj). The final *r of the first member
of a compound is nasalized at Sahasram in \i?i\isam-deva and aimnisam-\de^)d (read ami 0 ).

The auxiliary vowel which is developed within some groups is u before labials in duve t
duvddasa, s\ti\ag\e\> sumi ; <s in alakami, ld{li)khapetavaya, vayajanena ; and frequently i , as will
appear from the subjoined list of Sanskrit groups and of their equivalents in the rock-inscriptions
at Rupnath, &c.

ht becomes t in abhisita t &c.

ky remains in \chd\kye (Bairat), but becomes My in chakiye^ sakiye, and k in sake (=: Skt
sakyaft)) Sake and (= Adkyak).

kr becomes k in pakamasi, pa\ld\kamamtti % &c.

ksh becomes kh in hkudaka^ bhik1m % bhikhuniye^ dakkitaviye* 1

hsfm becomes khin in abhikhinam*

khl becomes kh in kho — Skt. khalu ; see above, p, lvi and n. 2.
gr becomes^ in \iiigohd\ (— Skt. nyagrodhd).
jit becomes jin in %V«a-

becomes mn in sapaiJmd = Skt. shaipanchaiat ; cf. paihnadasd, &c, in the pillar-edict V.

becomes j> in sapamna.
tk becomes k in samukase*
tin becomes t in mahatu- (= Skt. makdtmatt).
ty becomes cAy in adhigichya (= Skt. adkikritya).
tr becomes t in Arto, lati, sUU t heta.
iv becomes / in viahatata (— Skt. mahatmatvat).
ts becomes chh in ckha{sa)vackkare and sav\a^ckhal .
MS& becomes tk in [«/A5/3#//*]. 3

becomes d in kkndaka, b1ta[dak]e.
dv becomes duv in rfwztf, duvadasa ; in Jambadlpasi^ diyadkiyanu
pn becomes p \np\a\potave (from Skt prdpnoti).

pr remains in prakdsa (Rupnath) and in abkipreta?h 9 prasade^ Pr\f\yadas\z\ (Calcutta-Bairat),
but becomes p in Piyadasz, &c, and perhaps ph in pkdsu — Vedic pram (?) ; see Geiger's
Pali, § 63, 1.

^ becomes in svage.

rtk becomes tk in atha, and perhaps in -\a\tkata (?),

?aEft becomes rfA in adhati[y\dm^ vadhisati and vadhisitu

rdhy becomes dhiy in apaladhiyena and aval[a\dhiyend ; in diyadhiyam,

rm becomes in dhamma (spelt dhama at Maski, 1. 5).

becomes in aliya (= Skt <zrj/tf) ajidpaliydya,
rv remains in sarve (Calcutta-Bairat, 1. 3), but becomes v in pavata and pavatis\ti\*
rs becomes s in Piyadasu

rsh becomes sk in va$Aa[nz] (Maski, 1, s) s itivasa and samukase,
rh becomes lah in alahami*
Ip becomes p in ap\a\badJiaiam*

vy remains in vy{?i\thend, but becomes viy in dahhitaviye^ vataviyd, vivasetavd{vi) [yd] , and vay
in ld(li)khdpetavaya and vayajanena.

hi becomes .s/y; in pasine (= Skt. prasnak)*
sy becomes s in the optative passive diseyd.
sr becomes s in misa and sdvane.

slit becomes tit in ^{V^jfta (Rupnath) ; tk in vivutka (Sahasram).
slim becomes ph in tupaka (read perhaps tupkakam^ as at Sarnath).

becomes j in Upatisa> munisd> vadhisati and vadhisiti^ hosati*
st becomes tk in atki and (Sahasram) ; tk in (Rupnath).

sth becomes tk in chira-thitike and chila-tkitike*

1 See above, p. Ixxiv, n. 5. 2 C£ above, p. ciii.

1 q 3

cxxvi

INTRODUCTION

sm becomes sum in sumi (= Skt. asmifo s in the loc. sing, in -asi.

sy becomes sty in siya (= Skt. sydt) \ s in the gen. sing, in -as a.

sv remains in svage (spelt Svage at Bairat), but becomes su in «s[w]3?j>] (Sahasram).

Singular,

Nom. masc. aihe f &c; mvX.pkak^ &c-
Acc, masc. sanigkam, &c; neut. mpulam, &c.
Instr. Budhma^ &c.
Dat. kalaya, athdya, atlt[a\ye.
Abl. mahaiaid.
Gen.

Loc. Budhasi) &c.

B,— DECLENSION

(i) Masculines and neuters in -a.

Plural

Masc. devd, &c, ; neut. bhaydni^ &c.

d&vehu
\ajivi\kehi.

pavatesu.

In the nom. sing, masc* ydvatdka and the nom. sing. neut. ld{li)khdpetavaya y vivasetava{vt) [ yd\
at Rupnath, -a is perhaps only a clerical error for -e*

In the acc. sing- masc. sagh\a\ (for samgham) and the acc. sing. neut. vipula at Rupnath, the
final Anusvara is omitted

The final a of the instr. sing, is lengthened in apaladhiyend, aval\a\dkiyena> -ahhtsitena,
pa\kd\mam\t\nena) palakamammena, vayajanetia, vy\ti\ikend.

At Barabar we seem to have a loc. sing, in -e : su[p\i[y\f 9

The final a of the nom. plur, masc. is shortened in -deva (Sahasram, I. 3).

The Sanskrit masculines paryaya, va?hsa 9 samvatsara form the nom. and acc, plur. paliydydni,
vasdniy \savachhaldni\ with the termination of the neuter. The nom. plur- neut. has the ending -a
at Sahasram (I, 6 f.) in lati-satd vivutHd ; at Rupnath (1. 5 f.), we have sata instead of said.

(%) Feminines in -a.

Nom. sing, kubhd, dind\ acc, sing. ap\€^bddhatam % phdsti-viMlatam ; nom. plur. ttpdsikd, gdihd.

(3) Feminmes in -f and
Acc. sing, vadhi\ nom. plur Bhiklmniye; loc. plur. pavatis\ti\?-

(4) Masculines in -at.

Nom. sing. kalamtam% instr. sing. ihagavatd\ nom. plur~ samta (for either samtd or sarnie).

(5) Masculines in -an.
Nom. sing. instr. sing. lajina> ma[hd\tan\a\.

(6) Masculine in -in.
Nom, sing Piyadast, Pr\f\yadas\i\ ; instr. sing. Piyadasma.

C. — PRONOUNS

(1) Pronoun of the first person;

Nom. sing, haham*

Instr- sing. wia?naya } hamiydye f \ine\.

Gen. sing. h\d\md t me.

1 The feminine parvati (= parvata) occurs in the Taitiiriya-Samhitd \ see Bohtlingk's
Worterhuch) s.v.

GRAMMAR OF THE RUPNATH EDICT, ETC cxxvii

The genitive h\&\ma is a compromise between the usual form mama or mama and the noiru
*Iiam (for Skt afiam). With the instr. hamiydye cf. mamiydye at Jaugada.

(a) Pronoun of the second person.

Dat plur. ve (— Skt. vah\ which is used for the nom. at Maski (L 7) ; gen- plur, tupaka
(Rupnath), which is probably a clerical error for iuphakmh (Sarnath).

{3) Base tcu

Nom. sing. masc. and neut se ; acc- sing. neut. ta[m] t se ; nom, plur. masc. te.

(4) Base eta.

Nom. sing. neut. esa, esd, e[s\e \ instr. sing. \etena\ y etem{na) y etina ; dat, sing. etdye f etiya ; acc.
plur. neut. etdtiu

With the forms etina and etiya at Rupnath cf. the gen. sing, etisa in the two KhardshthT
versions of the rock-edicts, and etishd at Kalsl.

(5) Demonstrative idarn*

Singular. 1 Plural.

Nom. masc, iya\m\ 9 iya \ neut iyavu
Acc. masc. ima ; neut. imam.
Dat. \i\maya*

Nom, sing. fern. iyam.

(6) Interrogative pronoun.

The base ki forms part of the conjunction khhti or feiti, and the base ha of the indefinite kechi
(nom. sing. neut.).

(7) Relative pronoun.

Nom. sing. masc. and neut. e ; acc. sing- neuter, am ; nom. plur. masc. ya % which follows the
analogy of the nouns in -a, and [jvj.

(8) Base sarva*

Nom* sing. neut. sarve*

Neut imam.

D. — NUMERALS

Two : nom. neut duve.
Twelve: duvdtfasa.
Nineteen: ekunavtsatu

Fifty-six : sapamnd. For pannd — Skt,pa7icfidsat } see PischeVs Gramvtatik^ § 445
Hundred : said and saia (nom- plur.).

E.~ CONJUGATION

(1) Present.

(a) Indicative.

1. sing, alahdmii sumi s ichhdmh Hkka\j>a\ymni.
3. sing, athu

(b) Subjunctive.

3. plur. \ltkhdpd\ydthd*

cxxviii INTRODUCTION

(c) Optative.

3. sing. adkigachh[e\yd 7 siyd, diseyd (passive).

3, plur. sun[e]yn (= shtme[y\u at Kalsl), npadhdl\a\yeyu*

(d) Imperative.

3, sing. hotu.

plur, lekhdpeta^ \likhdpayatha\.
3, plur. pakamatu (for ^mamit^palakamamiiiijdnamtu.

(a) AORIST ; 3. plur.

(3) Perfect : 3. sing. aha.
(4) Future.

3. sing- hosati, vadhisati and vaiihisiti,

(5) Participles.

(a) Present Participle.

Active : kalamtam, samta (nom. plur.).
Middle : , patakamamina*

(b) Past passive participle.

In -fo: kata } pakata (= Skt. prakrdntd), vy\ti\tha and vivutha (from vUvas)^ &c.
In -a<z : diV/a (i. e. dinnd) ; see above, p. cxxii.

(c) Future passive participle.

In -tavya : dahhitaviya r vataviya, ld{U)kkdpetavaya, wvasetava(v£)[ya\.
In -jw : sakiya and jtf&z, [er^dfjiytf and c/iakzya.

(6) Infinitive*

adhigatave, v\a\tave (from root vacfy % p\a\fotave (from Skt. prapnoti), pdv\a\t\a\ve (from
*prdpati ; see Fischers Grmmnatik^ § 504), arodheve (read drddhetave) and

■

(7) Absolutive.
ff5^tf^*&]«07« ; cf. Fischers Grammatik y § 585.

II. THE THREE ROCK-INSCRIPTIONS IN THE MYSORE STATE

A, — PHONETICS

(1) Vowels.

For vadkisiti and munisd, see above, p. cxxiii. Skt. # is represented by 0 in ;ar« ( = gttru).
For 0 = Skt. flf in M?, see above, p. Ivi and n. a. becomes (1) £ in pakitl (= prakritih),
pitisu {=pitrisku) ; (a) & in pitusu ; (3) in drahyitavyam (from drikyati). an becomes 0 in
par and.

Interconsonantal 0 or z are lengthened in adhdtiya (= Ardhamagadhl addhdijja > see above,
p. cxxiii), upayita (— Skt. »gft?to)> ckira-thifike, Suvamnagiriie^ and final ^ which stands for w, in
^^2/?. Initial a and * are lost in pi s hakam> tu

GRAMMAR OF THE MYSORE EDICTS

cxxix

(a) Simple Consonants.

The three Mysore inscriptions agree with the Girnar, ShahbazgarhT, and Mansehra rock-edicts
in retaining the letter r 9 which has become / in the Magadha dialect.

Skt n is preserved in gwpa, paka\ifi\i . . nena (read pakamaminend) y for ana, prdnesth maha-
matanam, H\J>t]karma, Suvamnagirtte^ savane^ but is replaced by dental n in adhatiyani,
hhuddkena^ vasanu It is used instead of 11 in Devdnampiya (Brahmagiri and Jatinga-RamesVara)
— \Dev\d\nd\mpiya (Siddapura) and corresponds to Skt //I in dnapayatu 1

k appears to have become y in diyadhiya (= *dvikdrdhya) 9 bk becomes h in hoti t fatsaiii,

devehu

y is developed out of i in itpayiie and becomes v before u in a\gli\dvuse. ayi becomes e
in aradhetave. ava becomes e? in hoti.

$ and sh have become s throughout ; but s is improperly used for s in \d\char\i\yasa (Jatinga-
Rames* vara) and sa\chd\m (Siddapura). h is prefixed in hevam and hemeva.

Final as becomes e in Suva7huagirtte i at/ie, &c., but a in esa (nom, sing. neut,). Final
Anusvara is omitted in iya and bddha*

(3) Sandhi.

Final m is preserved, and the syllable va is dropped* in kenieva (= Skt. evamtevd)* Final a is
elided before u in chu {~cka + u) t and before e in mahdtpemeva^ i+i become I in hlyam (Brahmagiri,
X 4).

■

(4) Groups of Consonants.

-

The only groups which occasionally remain unassimilated are ky, tm (which becomes tp) } dr,
pr y vy, sv s hy*

A long vowel preceding a group is shortened in ayaputasa, dcfiariya, avaradhiyd, diyadhiyam 9
e\t\dyathdym> but the length remains in dnapayati, dz[gji\dmise % pdpotave (from Skt, prdpnoii),
mahdmdia^yathdrahanu A short vowel preceding a group is lengthened in vyuthena.

The long nasal vowel dm is shortened before consonants in \Dev\d\tid\mpiyei prdkamie and
pakamfe. Anusvara is omitted after a in aid and savachharaiiu

hi becomes t in vataviya*

ky remains in sakye (Brahmagiri), but becomes k in sake (Siddapura).
kr becomes k in pakama, prakamie and pakmhU*
ksh becomes kh in khudaka.

hhl becomes kh in hho = Skt* khalu ; see above, p. lvl and n. %.

gy becomes giy in drogiyam.

jn becomes it in ndtika ; n in dnapayatu

As in atpa- (= Skt* dtman) at Girnar, tm becomes ip in mahatpa ( s mahatma?z).

ty becomes eh in sachanu

tr becomes t in ayapuiasa, mahdmdta.

is becomes chh in smhvachhara*

dr remains in drafiyitavyam, but becomes d in klmdaha.
dv becomes d in Jambudipasi and diyadhiyam.
pn becomes/ in pdpotave (from Skt. prdpnoti).

pr remains in prakamte (Brahmagiri, 1. 3), but becomes p mpahamt$ } &c.

rg becomes g in svage*

rgh becomes^// in di[gli\dvuse.

rn becomes mn in Suvamnagirite.

rt becomes t in pavatiiaviya \ t in kataviye.

rth becomes ih in atha.

Cf P Prakrit anaved% and anapemU anapita, &c. at Shahbazgarh! and Mansehra.

cxxx

INTRODUCTION

rdh becomes dh in adhdiiydni and vadhisitu

rdhy becomes dhiy in avaradhiyd ; dhiy in diyadhiyant.

rm becomes mm in dhamma*

ry becomes riy in dchariya; y in ayaputasa.

rsk becomes s in vasdnu

rh becomes raJt in yatharaham*

vy remains in vyuthena and drahyitavyam f but becomes viy in the remaining gerunds in

-taviya (— Skfc -tavya).

becomes s in misa, sdvane, savite, sdvdpite, susfts\%\taviye.

sht becomes th in vyuthena.

shy becomes s in munisa and vadhisitz*

sth becomes th in chira-thitike*

. »

sm becomes s in the loc. sing* in -asL
sy becomes s in the gen. sing, in -asa.
sv remains in svage.
hy remains in drahyiiavyanu

B.— DECLENSION

(i) Masculines and neuters in -a.

Singular.

Nom. masc. athe, &c; neut* phafe) &c.

Acc. masc. ekam t savachharam \ neut. arogi-

yam t &c.
Instr. kdlena l &c.
Dat, athdya.
Abl. avaradhiya.
Gen. ayapuiasa^ pakamasa.
Loc. Isilasij Jambudipasi*

Plural.

Masc. ndtikd } &c; neut. vasani, &c.

devehi.

mahdmdtdnam.
jiatikesU) prdnesu.

The termination of the nom. sing. neut. is -am in \likhita\m (Jatinga-Rame^vara) = likhite
(Brahmagiri), vataviyam 9 sacham.

(a) Feminine in -a : nom. sing, par ana.
($) Feminine in 4 : nom. sing, pakitt.

(4) Masculine in -u : loc, plur. garu[su].

(5) Masculine in -ri 1 loc. plur. pitisu (Brahmagiri) and pitusu (Jatinga-RameSvara).

(6) Masculine in -an. The Sanskrit base makdtman follows the ^-declension : instr. sing.
mahdtpen\a\ ; nom- plur. mahdtpd.

(7) Masculine in -in : instr, sing, amievdsind.

C— PRONOUNS

(1) Pronoun of the first person.
Nom. sing, hakam ; instr. viayd, me ; gen. mat (read me)*

(2) Base ta,
Acc. sing, neut- se ; nom, plur. masc. se+

{3) Base eta.

Nom. sing. neut. esa \ dat. sing. e\i\dya \ nom. sing. fern. esd.

GRAMMAR OF THE MYSORE EDICTS cxxxi

(4) Demonstrative idavu

Singular.
Norn. masc. iyam ; neut iyam, iya.

Acc. masc, imam.
Instr. imifia*

Plural*

Masc. ime.

(5) Relative pronoun.

Acc. sing, neut. ya y yam+

R— CONJUGATION

(1) Present*

(a) Indicative: 3. smg. hoti 9 anapayatu

(b) Optative: 3. yAwr. pakantefitjjaneyu (which follows the /z-conjugation).

{%) Aorist : 1. sing, husam*
(3) Perfect : 3. sing, aha*
{4) Future: 3. sing, vadhisitu
(5) Participles.

(a) Present middle participle : paka\iii\i . m na (read pahamamlnd) % samana (from root as).

(b) Past passive participle : upayiia (from upa-i), prakamta and pakamta (= Skt. prakranld) %
vyutha (from vi-va$) t &c.

(c) Future passive participle: vatamya % kaiaviya y drahyitavya (from the present drihyaify
apachayitaviya^ pavatitaviya^ susus\z\taviya (from the desiderative of Jru).

(6) Infinitive,
papotave (from Skt. prapuoti), avadhetave.

TEXTS AND TRANSLATIONS

FIRST PART: THE ROCK-EDICTS

I. THE GIRNAR ROCK

FIRST ROCK-EDICT: GIRNAR

1 (a) 3?i *i*ffV*tft ^n^ffa^

2 ftn^ftHT TJ&X ^Tftin (B) ^Ef

4 (c) 5T ^ ^amt (d) ^ f|

e (e) ^ftj fir f ijw wmi wgKm \*m-

10 (g) % to ^ *wf<*ift ftrftm ift ^ ttt-

11 'in ^ttopi ft^n tj% *pt* sfi fa ! j ^

12 unt 5T (h) ft ^ wm w ^ wtfror;

1 (A) iy[am] dhamma-Iipt Pevanampriyena

2 Priyadasiaa rafia lekh[a]pita (B) [ijdha na kirh-

3 chi jTvam arabhitpa prajuhjtayyai^

4 (C) na cha samajo katavyo (D) bahukam hi dosam

5 samajamhi pasati Devaiiaifap^ raja 1

6 (E) asti pi tu ekacha samaja sadhu-mata Devanam-

7 priyasa Priyadasino raiio (F) pura mahanas[amhi] 2

8 Devanampriyasa Priy[a]dasino rafio anudivasam ba-

1 Before raja a. superfluous ra seems to have been struck out by the writer.

fi The first syllable of mahanastt looks almost like me, and sa like se. Originally makdnase
may have been written, to which mhi was added subsequently without correcting the se into sa.
As noted by Biihler (EI, 3, 449, n. io) a a second mhi was added at the very end of the line;

1610 B

2

THE INSCRIPTIONS OF ASOKA

9 huni prana-sata-sahasrani arabhisu supathaya
10 (G) se aja yada ayam dha[ih]ma-lip[I] likhita ti eva gra-
il na arabhare supathaya dvo mora eko mago so pi
12 mago na dhruvo 1 (H) ete pi tri prana pachha na arabhisare

TRANSLATION

(A) This rescript on morality s has been caused to be written by king Devanam-
priya Friyadarfiin.

(B) Here 3 no living being must be killed and sacrificed.

(C) And no festival meeting 4 must be held,

(D) For king Devanampriya PriyadarSin sees much evil in festival meetings.

(E) But there are also some festival meetings which are considered meritorious by
king Devanampriya FriyadarSin. 6

(P) Formerly in the kitchen of king Bevanampriya Priyadarfiin many hundred
thousands of animals were killed daily for the sake of curry. 6

(G) But now, when this rescript on morality is written, only three animals are being
killed (daily) for the sake of curry, 7 (viz.) two peacocks (and) one deer, (but) even this
deer not regularly,

(H) Even these three animals shall not be killed in future*

SECOND ROCK-EDICT: GIRNAR
1 (a) IfHtff fMsfTTfti? ^^T'ffipra ftpR^'Tt TJ^t

1 dhuvo Senart and BUhler. There are two distinct strokes at the bottom of the dh, one of
which is n f while the upper one is probably r* Cf. the r of [Ayndkra in the Girnar edict XIII, L 9,
and of aprakaranamhi in edict XII, L 3.

3 The literal meaning of dhainma-lipi (or dhrmna-dipi in the two Kharoshthi versions) is
( a writing on morality'. To retain the sense of * writing', I use the translation 'rescript on
morality f instead of 1 religious edict * as the term was rendered by Biihler,

8 viz. 1 in my territory Cf. the rock-edict XIII, Q and R. and the Rupnath rock-inscription, K.

4 Buhler (ZDMG, 37. 93 f.) s D. R. Bhandarkar (JBBRAS, «■ 395 ff. ; IA, 43. 355 ff.), and
Thomas (JRAS, 1914. 39a ff.) have shown by quotations that this is the actual meaning of the
word samafa, whichTischel (GGA, 1881. 1334 f.) had translated by 'battue',

5 This remark seems to refer to the, representations mentioned in the rock-edict IV, B.

0 D. R. Bhandarkar (IA, 42. 357) quotes Mahabharaia, III, 208, 8-10, where 'we are told that
3,000 animals and 3,ooo kine were slain every day in the kitchen (mahanasa) of king Rantideva, and
that by doling out meat to his people he attained to incomparable fame.* Cf. also XII, 39, 127 f.,
and VII, 67, 16-18: 'On the nights which guests spent with Rantideva, the son of Sarhkriti, 31,000
kine were killed. Then the cooks, who wore ear-rings of bright jewels, were shouting: "Eat ye
a lot of curry (sfipa) 1 There is not so much meat to-day, as formerly I n '

7 Evidently on behalf of some members of the royal household who refused to turn strict
vegetarians.

SECOND ROCK-EDICT: GIRNAR 3

8 (D) XJ^^ht ^ ^TfiliTT TOT ^ ^TTTftlfrT Tjft%TPT ^p^Orf

1 (A) sarvata vijitamhi Devanampriyasa Piyadasino 1 rafio

2 evamapi_^achamtesu yatha Choda Pada Satiyaputo Ketalaputo a Tarixba-

3 pamni Aintiyako Yona-raja ye va pi tasa Amtiy[a]kas[a] 2 samip[am] 3

4 rajano sarvatra Devanampriyasa Friyadasino rafio dve chiklchha kata

5 manusa - chiklchha cha pasu - chiklchha cha (B) osuclhaiu cha yani

m[a]nusopagan[i] cha

6 paso[pa]gani cha yata yata nasti sarvatra 4 harapitani cha ropapitani cha

7 (C) mulani cha phalani cha yata yatra 5 nasti sarvata 6 harapitani cha

rop[a]pitani cha

8 (D) pamthesu kupa cha khanapita vrachha cha ropapit[a] paribhogaya pasu-

manusanam

TRANSLATION

(A) Everywhere in the dominions of king Devanampriya Priyadarfiin, and
likewise among (his) borderers, such as the Chodas, the Pandyas, the Satiyaputa, 7
the Ketalaputa, 8 even 9 Tamrapamji, 10 the Tona king Antiyaka, 11 and also the

I Priya° Buhler.

3 Thus Senart and Buhler, EI, a. 449 ; Amiiyokasa Biihler, ZDMG, 37. 95,

3 Buhler (ZDMG, 37. 95) would read saminam, which he considered to be a clerical error for
samamtd, the reading of the' other versions of this edict. It is quite possible that samamta was the
original reading of the rock, and that it was subsequently changed by the writer into samlpavi
(or samlpa ?).

* sarvata Senart, sarvatra Buhler.

5 yata Buhler.

e sarvatra Buhler.

7 Buhler (ZDMG, 37* 98 ff.) rejected Kern's identification of this term with the Satpura range,
and explained it by c the king of the Satvats \ whom he located in Western India. D. R. Bhandarkar
(JBBRAS, %i* 398) compares Satiyaputa, for which the Kalsi version reads Satiyaputa, With
Satpute, a surname current among the present Marathas. Liiders (ZDMG, 58. 693 f.) has shown
that the YzMputta (= Skt pufra) at the end of compounds frequently means 'belonging to a tribe \
He quotes as examples Andhakavenhuptttta % Videhaputta % Bhojaptitta^ Mildchapntta^ devaputta
(cf. the feminine devadhtta) r and Skt* rajapiitra*

8 Ketalaputa is perhaps a mistake for the reading of the Mansehra version: Keralaputra,
i.e. the king of Kerala or Malabar, the KrjpoftoOpos of Ptolemy; see Lassen's Ind* AIL, vol. I
(sec. ed.), p. 188, note, and vol. Ill, p. 193.

9 The syllable a cannot be the preposition 5. * as far as \ because the latter would require after
it the ablative Tamiapamniyd y as at Mansehra, XIII, Q, Liiders therefore explains it as an
Ardhamagadhi form of the Skt relative ; see SPAW t 1914. 831.

10 Tamraparm (Tavibapannt in Pali) is one of the ancient names of the island of Ceylon. It
occurs in the Dipavamsa^ and was known already to Megasthenes in the form Tampo$&vr\ ; see IA,
6. 159 afi d 348. Besides, Tamraparni is the name of a river in the Tinnevelly district, which was
known to the author of the Ramdyana (Bombay edition, IV 3 41, 17).

II Kalsi and Mansehra read Amiiyoga % the remaining versions Amiiyoka. Antiochus II Theos

E 2

4 THE INSCRIPTIONS OF ASOKA

kings who are the neighbours 1 of this Antiyaka,— every where two (kinds of) medical
treatment 2 were established by king Devanampriya Priyadarsin, (viz.) medical
treatment for men and medical treatment for cattle.

(B) And wherever there were no herbs that are beneficial to men and beneficial to
cattle, everywhere they were caused to be imported and to be planted.

(0) Wherever there were no roots and fruits, everywhere they were caused to be
imported and to be planted.

(D) On the roads wells were caused to be dug, and trees were caused to be planted
for the use of cattle and men.

THIRD ROCK-EDICT : GIRNAR

1 (a) ^n^rftrat fiw<Ri <n i itf to (b) ^^wiTtf*^ *wt w& ^rf*m

2 (c) *r3?i WW to ^ xx^k ^ iif^%%^ ^n^g

3 arR f^wrg wf$& ^ronr ^ftr hhi^uRkM T^n ^rt-

5 s^raym st^ <st*t TRwi* w% ^mk$t ^pftoit ^xrisht

1 (A) Devanampiyo 8 Plyadasi r[a]ja evam aha (B) dbadasa-vasabhisitena maya

idam an[a]pitaih

2 (0) sarvata vijite mama yuta cha rajuke cha pradesike cha pamchasu pamchasu

vasesu anusam-

8 y[a]na[m n]iyatu etayeva athaya imaya dhammanusastiya yatha ana-

4 ya pi kammay[a] (D) [s]adhu matari cha pitari cha susrusa m itr a-sams t ut a-na tlna m * ^

bamhana-

5 samananam sadh[u d]anam prananam sadhu anarambho apa-vyayata apa-bhadata 5

sadhu

6 (E) parisa pi yute anapayisati gananayam hetuto cha vyamjanato cha

of Syria (361-246 B.c) is probably meant; see Lassen's IwLAlt., vol. II (sec. ed.), p. 355, and
Senart 3 IA, 30. 343.

1 For samamta, 'neighbours', and its equivalent sdmipam, literally 'neighbourhood', see
JBBRAS, ai. 398, I A, 34, 345, and AJP, 30. 183 ff. The 'neighbours' of Antiochus II were
probably the four kings named in the Kalsi edict XIII, Q.

2 D. R. Bhandarkar (JBBRAS, ai. 398 f.) remarks that chikitsa means neither 'hospitals'
(Biihler) nor 'remedies' (Senart) ; he translates it by 'provision or provident arrangement',

3 °priyo Biihler.

4 miira- looks almost like mita- ; see EI, 2. 450, n, 47.

5 apabhwidata Senart apabhamdata Biihler,

FIRST AND SECOND ROCK-EDICTS: GIRNAR

Page 4

Scale One-sixth

THIRD ROCK-EDICT: GIRNAR 5

TRANSLATION

(A) King Devanampriya FriyadarSin speaks thus.

(B) (When I had been) anointed twelve years, the following was ordered by me.

(C) Everywhere in my dominions the Yuktas* the Rajiika* and the Prddesika*
shall set out on a complete tour (throughout their charges) * every five years for this
very purpose, (viz.) for the following instruction in morality as well as for other
business. 5

(D) 'Meritorious is obedience to mother and father- Liberality to friends,
acquaintances, and relatives, to Brahmanas and £ramanas is meritorious. Abstention
from killing animals is meritorious. Moderation in expenditure (and) moderation in
possessions are meritorious/ 6

(E) The council (of Mahamatras) 7 also shall order the Yuktas to register (these
rules) both with (the addition of) reasons and according to the letter. 8

FOURTH ROCK-EDICT: GIRNAR

i (a) ^fiwiifi ^frt ^ffH ^ragrrrf* ^rfsat i& unmtSt fafferr ^

a 4tmHn- Stfhftat sift v*ratit frmregwr sftaR^ro

1 For yitta — Sanskrit yukta, 'an officer', which occurs in the Kautillya, see Thomas in
I A, 37. ai, JRAS, 1909. 467, and 1914. 387 ff., and cf. the terms ayuktaka and vmiyuktaka in the
Valabhl inscriptions (Fleet's Gupta Insets* p. 169, notes 4 and 5).

a Buhler (ZDMG, 47. 466 ff.) showed that this term means originally 'a field-measurer* (from
rajj\ 1 a rope'), and is the designation of a revenue settlement officer. In the Kautiliya, the two
terms chora-rajju (p. 60) and chora-rajjuka (p. 332) seem to mean*something like 'police' and
( police officer \ respectively, Cf. I- J. Sorabji, Notes on the Artftaidstram, p. 10 £ t and Jolly in
ZDMG, 71. 238.

3 Thomas (JRAS, 1914, 383 ft, and 1915. na) compares this term with pradeshtri in the
Kautiliya, which is, however, a nomen agentis of the verb pradisati, 1 to direct while prddesika is
derived from the substantive pradefa. Kern (JRAS, 1880. 393) translated prddesika by ' a provincial
governor'. In Kalhana's Rajataranginl (IV, 126) prddesikesvara means *a provincial chief*.
A reference to the first separate edict (Dhauli, Z-CC ; Jaugada, AA-DD) suggests that the
Prddesika of the third rock-edict may have belonged to the class of the Mahamatras, and that
PradeHka-mahamatra would mean 1 a provincial high officer \

* Cf. Fleet in JRAS, 1908. 8ai-

5 Cf. the Dhauli separate edict I, CC,

e This sentence has been successfully explained by Thomas, IA, 37. 20.

7 Buhler translated parisd by 1 school \ and in edict VI by fi committee '. K. Jayaswal (I A,
42. 283) has drawn attention to the occurrence of the term mantri-pariskad^ 'the council of
ministers \ in the KauiiHya. This meaning fits admirably both here and in the rock-edict VI, F.

8 I follow Luders (SPAW, 1914. 839) in the translation of the difficult words ganandyam
heinto cha vyamjanato c/ta. For vyanfana cf. my note on the translation of the Sarnath pillar-edict,
section I.

6 THE INSCRIPTIONS OF ASOKA

4 srft^nfVr SWlfa ^ f^Sfrfa ^trfH ^Rftrcn SI*! (C) irfkB SfgR?

7 ^J^TT t^pT (D) ^ ^ ^fft^ V^R^I (E) SFSfagfiT

8 flPl^fa TOT VRr&M *A ( F ) 1^1 ^ ^ TWtWT ^ ^iRfira*?

+

10 (G) ff ^ W 1 WI^SR (H) fq 51 VI^ffT S^ft?**?

(i) h ^Frf»w ^raf*§

12 ^ <*t3cf*IT (K) lI^TOTf^^ ^PTftl^ fiPR^ W «t

1 (A) atikatarii amt[a]ram bahuni vasa-satani vadhito eva pranarariibho vihimsa cha

bhutanam fiatlsu

2 a[s]ampratipatl bra[m]hana-sramananam asarhpratlgati 1 (B) ta 2 aja Devanam-

priyasa Priyadasino 8 raiio

3 dhamma-charanena [bhe]ri-ghoso aho dhaihma-ghoso vimana-darsana 4 cha hasti-

da[sa]na cha

4 agi-kh[a]thdhani cha [a]nani cha divyani rupani dasayitpa janaih (C) yarise bahuhi

v[asa]-satehi

5 na bhuta-puve tarise aja vadhite Devanampriyasa Priyadasino rano

dhammanusastiya anararh-

6 [bh]o prananam avihisa 6 bhutanam natlnam sampatipatl bramhaQa-samaiaanam ha-'Tn llaow

sampatipati matari pitari , .

7 [s]usrusa thaira-susrusa (D) esa ane cha bahuvidhe [dha]mma-charane va[dhi]te

(E) vadhayisati cheva Devanaihpriyo

8 [Pri*]ya[da]si c raja dhamma-[cha]ranam idaih (F) putra cha [p]otra cha prapotra

cha Devanampriyasa Priyadasino rano

1 The syllable fa was inserted subsequently.

2 This syllable was inserted subsequently.

3 The syllable da was inserted subsequently-

4 -dasana Senart and Biihler.

5 The syllable hi was inserted subsequently.

c The first syllable of lines 8 and 9 {pri and prd) is invisible on my materials and is taken from
the plate facing ASWI, a. 103.

FOURTH ROCK-EDICT : GIRNAR 7

9 [pra*]vadhayisarhti 1 idaih [dha]mrna-charanaih ava savata-kapa 2 dhammamhi
silamhi tistamto [dha]mmam anusasisathti

10 (G) [e]sa hi seste^kamme ya dhammanusasanam (H) dhamma-charane pi na

[bha]vati asilasa (I) [ta] imamhi athamhi

11 [va]dhi cha ahirn cha sadhu (J) e[t]aya athaya 3 ida[m] lekhapitam imasa atha[sa]

v[a]dhi yujarhtu hini 4 ch[a]

12 [no] 6 lochetavya (K) dbadasa-vasabhisit ena Devan[a]mpriyena Priyadasina

rafi[a] idam lekhapitam

TRANSLATION

(A) In times past, for many hundreds of years, there had ever been promoted the
killing of animals and the hurting of living beings, discourtesy to relatives, (and)
discourtesy to Brahmanas and ^ramanas.

(B) But now, in consequence of the practice of morality on the part of king
Devanampriya PriyadarSin, the sound of drums has become the sound of morality, 6
showing the people representations of aerial chariots, representations of elephants,
masses of fire, and other divine figures- 7

(0) Such as they had not existed before for many hundreds of years, thus there are
now promoted, through the instruction in morality on the part of king Devanampriya

1 See note 6 on previous page.

2 samvata- Biihler.

3 Between tha and ya the rock shows a vacant space which may be due either to a natural
fissure or to an erasure.

4 There is a vacant space between hi and nu

5 Instead of no the plate facing EI, 3. 45a shows the syllable ma y which seems, however, to be
due to retouching. Kern (I A, 5* 261 and 262) preferred to read nalochetavya*

6 For former translations of these words see my remarks in JRAS, 1911- 785 ff. I now adopt
the explanation of D. R. Bhandarkar {I A, 43. 35), who says : 1 The sound of a drum invariably
precedes either a battle, a public announcement, or the exhibition of a scene to the people. But
since ASoka entered on his career of righteousness, it has ceased to be a summons to fight, but
invites people to come and witness certain spectacles ; and as those spectacles are of such a character
as to generate and develop righteousness, the drum has thus become the proclaimer of righteousness/
Cf, the Girnar edict X, A, and the third note on the translation of it,

7 D. R. Bhandarkar fp. 36 £) suggests that the aerial chariots were exhibited in order to induce
people to practise morality and thereby to become qualified for such celestial abodes. The
elephants {hathini at Dhauli) he explains as representations of Buddha in the shape of a white
elephant ; but we may also think of the celestial elephants, which are the usual vehicles of the
four Maharajas or Lokapalas- In the * masses of fire ' Bhandarkar finds an allusion to the
iire-pit of the Khadirahgara-jdtaka. But according to Childers, Pali Dictionary \ p. 1 8, aggikkhandha
is * used figuratively of a person of brilliancy and distinction \ To the three quotations which he
gives from the commentary on the Dhammapada may he added Mahavagga^ 1, 16-18, where the
guardians of the four directions, with Indra and Brahma, are stated to resemble * great masses of
fire ' (mahanta aggikhhandhfy. Consequently, the expression * masses of fire * {agikhamdhani) in
the fourth edict has perhaps to be taken in the sense of * radiant beings of another world \ Thomas
(JRAS, 1914. 395) would render agniskandhah by 'bonfires' ; but this meaning is precluded by
the subsequent words 'and other divine figures'. In editing edict IV, Prinsep (JASB, 7. 266)
quoted Mahdvaihsa > XII, 34, where Buddha's sermon on the parable of aggikkhandha (Ahgtittara-
ftikaya, ed. Hardy, part IV, p. 128 ft) is referred to. With divyani rupani cf. deva in the Rupnath
edict, E, See also above, p. 2, n. 5.

8

THE INSCRIPTIONS OF ASOKA

Priyadarsin, abstention from killing animals, abstention from hurting living beings,
courtesy to relatives, courtesy to Brahmanas and ^ramanas, obedience to mother (and)
father, (and) obedience to the aged.

(D) In this and many other ways is the practice of morality promoted,

(E) And king Devanampriya Priyadar£in will ever promote this practice of
morality,

(F) And the sons, grandsons, and great-grandsons of king Devanampriya Priya-
darsin will promote this practice of morality until the seon of destruction (of the
world), 1 (and) will instruct (people) in morality, abiding by morality (and) by good
conduct.

(G) For this is the best work, viz. instruction in morality.

(H) And the practice of morality is not (possible) for (a person) devoid of good
conduct.

(I) Therefore promotion and not neglect of this object is meritorious.

(J) For the following purpose has this been caused to be written, (viz. in order
that) they 2 should devote themselves to the promotion of this practice, and that the
neglect (of it) should not be approved {by them). 5

(K) This was caused to be written by king Devanampriya Friyadar&in (when
he had beert) anointed twelve years.

FIFTH ROCK-EDICT : GIRNAR

1 (A) ^sffiwt fiw^r Trq ^ (B) §sfit (0) ^

2 (D) W^^|TOn!iqi?f (E) WTO^T^^^^t^^'I^OT^

mm shrew ^^frwft mi

3 ^fi?T WfrT (F) ^ if Tin fa ^TOflfrT # ^n *fimf?T (G) ^it

urt (h) sgrfNirw ^iiK

4 rt VOTf mm HTO (I) rf TRT ^^Tfaf^T WTOfffiim

^RHT (J) ft S Wtfl^ ^ITOrTT VT*fTOMTO

ft 3iITOrlT (K) JTrlTWg

1 See Fleet's remarks in JRAS, 191 1, 485, n. 1. B6htImgk J s Abridged Dictionary (vol VII,
addenda) quotes samvarta-kalpa from the MaMvyutpatti (§ 453, No, 62).

3 Hereby the successors of Aidka appear to be meant ; cf. section F, above.

3 In the rock-edict XIII, section X, lochetu at Kalsi corresponds to roclietu (from Skt, rdchayati)
at Shahbazgarhi. Here, however, we find forms of the verb hcheti m all versions- Probably these
are pure Magadhisms at Girnar, Shahbazgarhi, and Mansehra, where forms of rocheii would have
to be expected. The same applies to section E of the rock-edict XIV, where \a\Iochetpa at Girnar
and ahcheti at Shahbazgarhi correspond to alochayitu at KalsL

FIFTH ROCK-EDICT : GIRNAR 9

1

9 S w*5TOm (o) ism wi «*4nfe« fa%n

1 (A) D[e]vaiiampriyo Piyadasi raja 1 evarh aha (B) kalanam dukaram (O) y[o

adikaro] kalan[a]sa 2 so dukaram karoli

2 (D) ta maya bahu kalanam katam (E) t[a] mama puta cha pota 3 cha pararii cha

tena y[a] me [ajpacham ava samvata-kapa anuvatisare tatha

3 so sukatam kasati 4 (P) yo tu eta desaih pi hapesati so [du]katam kasati

(G) sukaram hi papa[m] (H) atikatam amtaram

4 na bhuta - pruvam 6 dhamma - mahamata nama (I) ta m[a]ya traidasa-

vasabhi[s]i[teiia] dhamm[a]-mahamata kata (J) te sava-pasamdesu vyapata
dhamadhistanaya 6

5 [dha]mma-yutasa cha Yona-K[a]mb o[j a>Gamdharanam 7 Ristika-

P[e]tenikanam ye va pi a[m]n[e a]parata 8 (K) bhatamayesu va

6 ...... [su]kha[ya dhamma] - yutanam apar[i]godhaya vyapata te

(L) ba[m]dhana-badhasa 9 patividhanaya

7 [p]raja 10 katabhikaresu va thairesu va vyapata te (EC) Patalipute

cha bahirasu 11 cha

8 [y]e va pi me ane natika sarvata vyapata te (N) yo ayarii dhamma-

nisrito ti va

9 [t]e [dha]mma-mah3mata (O) etaya 13 athaya ayam dhamma-lipl likhita

10

1 There is a vacant space before and after the syllable rd.

2 yea kalanesa Senart and Buhler,

5 ^/r£Buhlen

4 The Kalsi and Dhauli versions read correctly se mkatant kachkamti* As Michelson
(AJP, 32. 441) suggests, the Girnar reading may be a corruption due to the Influence of the
next sentence.

6 Read -purvam^ which is Senart's reading ; -pmrvam Buhler.

e The other versions read dhammMJn. 7 Yona- Buhler. 8 apardia Buhler.

9 The na of baiiidhatta- was inserted subsequently.

10 [py&fa looks exactly like [fi\qfd. Cf. the r of iraidasa-* in Hne 4, and above, p. 4, n. 4.

11 Read bdhirestt % which is Senart's and Biihler's reading,
18 The syllable ya was inserted subsequently.

IO

THE INSCRIPTIONS OF ASOKA

TRANSLATION

(A) King Devanampriya Priyadar^in speaks thus.

(B) It is difficult to perform virtuous deeds.

(C) He who starts performing virtuous deeds accomplishes something difficult

(D) Now, by me many virtuous deeds have been performed.

(E) Therefore (among) my sons and grandsons, and (among) my descendants (who
shall come) after them until the aeon of destruction (of the world), those who will conform
to this (duty) will perform good deeds.

(F) But he who will neglect even a portion of this (duty) will perform evil deeds.

(G) For sin is easily committed,

(H) In times past (officers) called Makamatras of morality {JDkarma-mahdmalrd)
did not exist before.

(I) But Makamatras of morality were appointed by me (when I had been)
anointed thirteen years.

(J) These are occupied with all sects in establishing morality • . of those

who are devoted to morality (even) among the Tonas, Kambojas, and Gandharas, 1
the Ristikas and Eetenlkas, 3 and whatever other western borderers 8 (of mine
there are).

(K) They are occupied with servants and masters 4 . for the

happiness of those who are devoted to morality, (and) in freeing (them) from desire (for
worldly life). 6

(L) They are occupied in supporting prisoners* (with money) 7 (if one

has) children, or with those who are bewitched (i. e* incurably ill ?), 8 or with the aged.

1 i,e, the Greeks, Kabulis, and north-western Panjabis; see ASSI, i. 133, n. 1, and, for the
Kambojas, Weber, Indische Streifen r 3. 353 and JRAS, 1911. 801 f„ X913. 355ff. f 1915* 171.

2 Biihler (ZDMG, 37* %6i) identified the Ristikas with the Ijlishtikas of the Ramayana. But
Ristika is probably a Clerical mistake for Rastika ; see my note on the translation of the Shahbazgarhi
edict V, J* According to Michelson (IF, 34, 5% fF„) f Petenika stands for *Paitrayanikd. Dhauli
reads Piienika s and the two Kharoshthi versions read Pitinika* The same tribe is mentioned in
the rock-edict XIII, R ; see my note on the translation of the Kalsl version of that passage.

3 In Senart's and Biihler -s translations the word apara, 1 western is disregarded ; but it 5s
noticed by Senart in I A, no. 340. For atitta see the Kalsl, edict II, L i, and XIII t 1. 6; Rupnath,
Sahasram, and Bairat, H ; Brahmagiri and &ddapura, I ; and the second separate edict at Dhauli
and Jaugada* Later on Aparanta became the designation of a tract of land on the western coast,
the capital of which was Sopara ; cf, EI, 11. 42a

4 The m between bhata (Sanskrit bhrita) and aya (Sanskrit arya) is euphonic ; see
Franke in GN, 1895. 533 f., and cf. Kuhn's Pali- Gra?nmatik 9 p. 63 f., and Windisch, Berichte der
Sacks. Gesettsckaft der Wissenschaften t 1893. 340 f.

B Instead of aparigodha other versions read apalibodha, for which see my note on the
translation of the corresponding passage at Kalsl. Thomas has traced the substantive paligodha,
1 desire and the participle paligitddha ( — parigriddha), * desirous in Buddhist Sanskrit works;
see his valuable article in JRAS, 1 915, 99 if.

6 Cf- bamdhana-badhanam munisanam in the Delhi-Topra pillar-edict IV, L, which renders
Buhler's translation of this passage very improbable.

7 Cf. hiramna-patividhatw in the Girnar edict VIII, E, and Luders in SPAW, 19 14. 840.

8 With katdbhikara Senart compares dbhikriivarik* '(female demons who are) bewitchers',
and abhiniskkdrin, 'devising (against others) \ in the Atharvavidq. Biihler (EI, 3, 468) translated
* overwhelmed by misfortune 1 ; cf. his remarks in ZDMG, 48. 55.

THIRD TO FIFTH ROCK-EDICTS: GIRNAR

Page io

Scale One-sixth

FIFTH ROCK-EDICT: GIRNAR

it

(HI) They are occupied everywhere, both in Fataliputra and ia the outlying
and whatever other relatives of mine (there are).

(N) These Makamatras of morality . whether one is eager for

morality 1

(0) For the following purpose has this rescript on morality been written

SIXTH ROCK-EDICT: GIRNAR

i (a) fa ^ m% (b) ^firam ^mt

8 m^tit vfo^tm 3 j-pN tff to> (g) *rar w^rftfr (h) rftfw fs

ii g f<jUlgrirm (!■) ^ ^ f%ftr wwifc f%frr igrn^f
14 s=nprrt ««ic$tafinvni ( N ) ^st 5 ^ ^sfr mj**ta

1 (A) [Deva] [sj raja evads aha (6) atikr£t[a]ih amtara[m]

2 na bhuta-pru[v] „ 8 [s] . [v] . . . [1] . 5 atha-kamme va padvedana. va (0) ta maya.

evam katarit

3 (D) s[a]ve kale bhuihj[a]manasa me orodhanamhi gabhagaramhi vachamhi va

4 vinitamhi cha uyanesu cha savatra pativedaka 4 stita athe me [ja]nasa

5 pativedetha id (E) sarvatra cha janasa athe karomi (F) ya cha ktmchi mukhato

6 anapayami svayarh dapakam va. sravapakam va, ya va puna mahamatresu

7 achayi[ke] 5 aropitaih 6 bhavati taya athaya vivado nijhatt v[a s]amto parisayaih

1 nisrito — Pali nissito and Skt. *ni£ritah (Senart). For fa ay am cf. my note on the translation)
of section L of the Kalsl version of this edict.
3 Read -purva ; -puva Senart, -pnrva Biihler.
3 Restore save kale.

*, An '■■ apparent w-mark is attached to the bottom of ft.
6 achayika Senart and Biihler. 8 aropitaih Buhler.,

C 2

12

THE INSCRIPTIONS OF ASOKA

8 anamtaram pat[i]vedeta[v]yam me sa[r]vatra sarve kale (G) evam maya anapitam

(H) nasti 1 hi me to[s]o

9 ustanamhi atha-samtiranaya va (I) katavya-mate hi me sa[rva}loka-hitam

10 (J) tasa cha puna esa mule ustanam cha atha-samtirana cha (K) nasti hi kammataram

11 sarva-loka-hitatpa (L) ya cha kiihchi parakramami ahaih kimti bhutanam anamnam

gachheyam

12 idha cha nani sukhapayami paratra cha svagarh aradhayamtu ta 3 (M) etaya athaya

13 ayam dha[m]ma4ipi lekhapita kimti chiram tisteya iti tatha cha me putra pota cha

prapotra cha

14 anuvataram 3 sava-Ioka-hitaya (N) dukaram [t]u idarh afiatra 4 agena parakramena

TRANSLATION

(A) King Devanampriya Priyadarsin speaks thus.

(B) In times past neither the disposal of affairs nor the submission of reports
at any time did exist before.

(C) But I have made the following (arrangement).

(D) Reporters are posted everywhere, (with instructions) to report to me the
affairs of the people at any time, while I am eating, in the harem, in the inner apart-
ment, 5 even at the cowpen, 6 in the palanquin, 7 and in the parks,

(E) And every where I am disposing of the affairs of the people.

(P) And if in the council (of Mahdmatras) 8 a dispute arises, 9 or an amendment is
moved, 10 in connexion with any donation or proclamation 11 which I myself am ordering

1 An ancient fissure of the rock, which extends from 1. 8 to L i r, must have existed already at
the time when the inscription was incised. This would account for the spaces which were left
vacant by the engraver after nasti in L 8, ~foka- in 1. 9, kammaid in L io, and anamnam in L 11.

2 Read H.

3 Senart and Buhler correct anuvateranu Pischel (GGA, 1881. 1331) and Buhler read anuva-
taram, which the former considered to be an imperative like duhrdm in the Atkarvaveda* Cf.
Johansson's Shdhbazgarhi^ a. 89 £ The ra certainly resembles ra ; but the same applies to the ra
of pakarane in the Girnar edict IX, 1. 8, and of samachairam in XIII| 1. 7, where the reading
ra is impossible.

* ahata Senart and Buhler, d C£ Molesworth's Mardthi Dictionary \ s. v. gab/tar.

c The locative vachamhi (= vrackaspi in the two Kharoshthi versions) is generally rendered
by* in the latrine 1 . But Skt. varckas does not mean *a latrine*, but 'ordure 1 . As, in the rock-
edict XII, M, vacka or vracha probably corresponds to Skt. vrqja, 'a cowpen it may be taken
here in the same sense. Establishments for cattle-breeding are kept up by Rajas and their govern-
ments even in the present time.

7 With vintta cf. Skt. vinitaka and vaimtaka ; see Buhler, ZDMG, 37. 377.

8 See above, p. 5, n. 7.

9 samto is a nominative singular absolute. Cf. my note on the translation of the Kalsi rock-
edict VI, F.

10 Buhler (ASSI, 1. 133) rendered nijhail by 'fraud'. This translation seems to be due
to an oversight ; it would suit the former misreading nikatt^ but not the actual reading nijhatu
Liiders (SPAW, 1913. 1019 £) has shown that the Sanskrit equivalent of this word would be
*nidhyapti } * inducing to meditate i. e. in the present case, 1 moving a repeated consideration

11 C£ the Delhi-Topra pillar-edict VII, K and M.

SIXTH ROCK-EDICT: GIRNAR 13

verbally, or (in connexion with) an- emergent matter which has been delegated to the
Makamairas* it must be reported to me immediately, anywhere, (and) at any time.

(G) Thus I have ordered.

(H) For I am never content in exerting myself and in dispatching business. 2

(I) For I consider it my duty (to promote) the welfare of all men.

(J) But the root of that (is) this, (viz,) exertion and the dispatch of business.

(K) For no duty is more important 3 than (promoting) the welfare of all men.

(L) And whatever effort I am making, (is made) in order that 4 I may discharge
the debt (which I owe) to living beings, (that) I may make them 5 happy in this (world),
and (that) they may attain heaven in the other (world).

(EE) For the following purpose has this rescript on morality been caused to be
written, (viz.) that it may last long, and that my sons, grandsons, and great-grandsons
may conform to this for the welfare of all men.

(N) But it is difficult to accomplish this without great zeal.

SEVENTH ROCK-EDICT: GIRNAR

1 (A)^trjftift Xm *pt?T 3$frT S% *JTCfeT (B) S% % ^

2 HT^jfti ^ s$fw (c) sif?t $ ^i^Ti^t swi«m<h71 (d) W ^ ?mfft

3 (e) ftgft g ft i« life vn^f^m -at ^ ^rfrrm ^

1 (A) Devanampiyo Piyadasi raja sarvata ichhati save pasamda vaseyu (B) save te

sayamam cha

2 bhava-sudhirii cha ichhati (O) jano tu uchavacha-chhamdo uchavacha-rago (D) te

sarvarii va kasarhti eka-desaih va kasa[rh]ti

3 (E) vip[ul]e tu pi dane yasa nasti sayame bhava-sudhita va kataihnata va dadha-

bhati[t]a cha nicha badham

1 K* Jayaswal (IA t 42. 283) quotes the KautiHya y p. 29* I 12: mitflRfa iTf^ifft

irf^lR?^ WIRM fJ*N< * * n * e case °* an emergent matter the ministers and the council of
ministers shall be called and told

* With atha-samtirana cf, ftlita-damda in the pillar-edict IYj L-

3 I adopt Buhler's explanation of kammaiarark as a comparative of karman*

4 Franke (GN, 1895. 537) has shown that both in the Asoka inscriptions and in literary Pali
kimti means c that, in order that \ Cf. my note on the translation of the Dhauli separate edict I s B,
and the rock-edict XIV, D, where kimti at Girnar, Dhauli, and Jaugada corresponds to yena at
KalsT, Shahbazgarhi, and Mansehra,

6 The form nani occurs again m the pillar-edict V, C, and in the Queen's edict, I 4 ; n& in the
Kalsi edict XII, C. The pronoun na may be derived from Skt ena % and s/ia t which corresponds
to it in the two KhardshthI -versions, from eska*

14

THE INSCRIPTIONS OF ASOKA

TRANSLATION

(A) King Devan ampriya PriyadarSin desires (that) all sects may reside every-
where.

(B) (For) all these desire both self-control and purity of mind.
(0) But men possess various desires (and) various passions.

(D) Either they will fulfil the whole, or they will fulfil (only) a portion (of their
duties).

(E) But even one who (practises) great liberality, (but) does not possess self-
control, purity of mind, gratitude, and firm devotion, is very mean. 1

EIGHTH ROCK-EDICT: GIRNAR

i (a) ^tFhto mt xmr^t f^Rirai (b) wvm %mfk ^
3 (d) tiiwTaT (e) tth4 ttfir i^gqwffwgra ^eto ^ q& ^ %r

1 (A) atikatarh amtaraih rajano vihara-yatam nayasu (B) eta magavya afiani cha

etarisani 2

2 abhiramakani ahumsu (C) so Devanaihpriyo 3 Fiyadasi raja dasa-varsabliisito *

samto ayaya Sambodhim

3 (D) tenesa dhamma-yata (E) etayam hoti bamhana-samanana ih dasane cha dane cha

thairanaih dasane ch[a]

4 hiramna-patividhano cha janapadasa cha janasa 6 daspanam fl dhammanus[a]stl cha

dhama-paripuchha cha

5 tadopaya (P) esa bhuya rati bhavati Bevanampiyasa Priyadasino rano bha[g]e

amne

TRANSLATION

(A) In times past kings used to set out on pleasure-tours. 7

(B) On these {tours) hunting and other such pleasures were (enjoyed)

1 The translation of this section follows LUders in SPAW, 1914. 844* He identifies nicha with
the Vedic adverb ntcJuz. The variant mche at Dhauli and Jaugada may correspond to Skt nickaik
or nickak.

* Read °sanu 3 » Buhler.

* -vasd° Senart and Buhler. 6 janasa Buhler.
0 Read darsanant^ which is Senart's reading ; dasanam Buhler.

7 Michelson (J AOS, 31. 345) explains nayasu = *nyaya$uk in the sense of nirayasulu See also
Fleet in JRAS, 1908. 488, n.

SIXTH TO EIGHTH ROCK-EDICTS : GIRNAR

Page 14

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EIGHTH ROCK-EDICT: GIRNAR 15

(C) But when king Bevanampriya Friyadarfiin had been anointed ten years,
he went to Sambodhi. 1

(D) Therefore these tours of morality (were undertaken). 2

(E) On these (tours) the following 3 takes place, (viz,) visiting Brahmanas and
6ramanas and making gifts (to them), visiting the aged and supporting (them) with
gold, 4 visiting the people of the country, instructing (them) in morality, and questioning
(them) about morality, as suitable for this (occasion). 5

(F) This second period 6 (of the reign) of king Devanampriya Friyadar&in
becomes a pleasure in a higher degree. 7

NINTH ROCK-EDICT: GIRNAR
1 (A) ^|T5fMt flR^fa W ^ m$ ( B ) 3Rt WT&

3 (C) TTH ^ *%TOt ^ ^ ^ ^ fkV* ^ SfiftfT (D) ff

(H) W ^rf^J ftrTT ^

1 D. R. Bhandarkar (IA, 42. 160) suggests that this word may refer to the sacred spot
(at Bodh-Gaya, south of Patna) on which the Buddha attained to perfect knowledge- Anoka's
visit to the bod/ii-tree is described in the Divyavadana (ed- Cowell and Neil), p. 393. His visit to
the Buddha's birth-place is recorded by himself on the Rummindel pillar.

2 The singular esa dhammayata seems to be used in the sense of the plural, just as vihara-
fdtdm in section A.

3 Buhler (EI, 4, 457, n. 95) explained eiayam by eta iyam. As ayam is used for the neuter
idam in the Girnar edict IX, F, and XII, N, it may as well stand for eta ayam \ cE Michelson in
JAOS, 31, 238.

4 Cf. above, p. io, a 7.

fi With tadopaya Senart compares the Pali words tadupiya and opdyika* Franke (VOJ, 9. 345)
connects it with opaga in the rock-edict II, B, and in the DeIhi~Topra pillar-edict VII, R. Previous
translators (except Liiders in SPAW, 1914* 845) have construed this word with the next section.

6 Hitherto the two words bhage amne and bhage amne at Kalsi and Dhauli have been taken as
locatives = Pali apara-bhage* As Liiders (SPAW, 1913, 990) remarks, this is impossible, because
in the eastern dialect the two locatives would end in -asu

7 The word thuya (= bhuye in the remaining versions) is perhaps an adverb, as bhuye in the
Delhi-Topra pillar-edict VII, KK and NN. Lfiders (SPAW, 1914. 846) takes bhuya-rati to be
a Karmadharaya compound, which he connects with esa, and bhage amne to be locatives. But
esa need not be a nom. sing, fern., but may be a nom. sing, masc., as in the Girnar edict XIII, I,
and may as such be connected with bhage amne y as-[*]j? at Kalsi and eske in the two Kharoshthi
versions.

i6 THE INSCRIPTIONS OF ASOKA

fk mtm (i) ^rfa ^ fir

1 (A) Devanarhpiyo Priyadasi raja eva 1 3ha (B) astt jano uchavacham mamgalam

karate abadhesu va

2 avaha-vivahesu va, putra-labhesu va pravasariimhi va etamhl cha anamhi cha jano

uchavacham mamgalam karote

3 (C) eta tu mahi^ayo bahukarh cha bahuvidham cha chhudam cha nirathfam] cha

mamgalam karote (D) ta katavyameva tu magalam 2 (B) apa-phalam tu kho

4 etarisaih* mamgalaih (F) ayaih tu mah[a]-phale marhgale ya dhamma-maihgale

(G) ta[te]ta 4 dasa-bhatakamhi samya-pratipatl gurOnam apachiti sadhu

5 panesu sayamo sadhu bamhana-samananarh sadhu danaih et[a] cha an[a] cha

etarisaih dhamma-maihgalaih nama (H) ta vatavyaih pita va

6 putena va bhatra va svamikena va idarh sadhu idarh katavya 5 mamgalam ava tasa

athasa nistanaya (I) asti cha pi vutaih

7 sadhu dana 6 iti (J) na tu etarisaih asta 7 danam va ana[ga]ho 8 va yarisarh dharhma-

danarii va dhamanugaho 9 va (K) ta tu kho mitrena va suhadayena [v]a

8 fiatikena 10 va sahayana 11 va ovaditavyarh tamhi tamhi pakarane 12 [i]dam kachaih

idarh sadha la iti imina sak[a] M

9 svagarh aradhetu id (L) ki cha imina katavyataram yatha svagaradhi 15

TRANSLATION

(A) King Devanampriya Priyadarfiia speaks thus.

(B) Men are practising various ceremonies during illness, or at the marriage of
a son or a daughter, 16 or at the birth of a son, or when setting out on a journey ;
on these and other (occasions) men are practising various ceremonies,

(C) But in such (cases) women are practising many and various vulgar and useless
ceremonies.

I evam Buhler.

' Read mamgalam t which is the reading of Senart and Biihler. s Read etarisanu

4 fata Senart and Buhler ; but the te can be clearly distinguished on the back of the estampage,
and is supported by the other versions.

6 haiayvam Biihler. e Read danam ; danaih Buhler.

7 Read a sti^ which is the reading of Senart and Buhlen

8 Read anugaho. 9 dkammanugaho Biihler. 10 Read nat?.

II Read °ysna* 13 The syllable ra looks almost like ra.

15 Read sadhu. u sakam Biihler. 15 °rad/ti Buhler.

10 For avafta and vivaha cf. Jdtaha^ Translation, vol. V, p. I45t n- I.

NINTH ROCK-EDICT; GIRNAR

17

(D) Now, ceremonies should certainly be practised.

(E) But ceremonies like these bear little fruit indeed.

(P) But the following practice bears much fruit, viz, the practice of morality.

(G) Herein the following (are comprised), (viz.) proper courtesy to slaves and
servants, reverence to elders, 1 gentleness to animals, (and) liberality to B rah m anas
and £ramanas ; these and other such (virtues) are called the practice of morality.

(H) Therefore a father, or a son, or a brother, or a master ought to say : — ! This
is meritorious. This practice should be observed until the (desired) object is attained/

(I) And it has been said also : f Gifts are meritorious/

(J) But there is no such gift or benefit as the gift of morality or the benefit of
morality. 2

(K) Therefore a friend, or a well-wisher, or a relative, or a companion should
indeed admonish (another) on such and such an occasion : — * This ought to be done ;
this is meritorious. By this (practice) it is possible to attain heaven/

(L) And what is more desirable than this, 3 viz. the attainment of heaven ?

TENTH ROCK^EDICT: GIRNAR

1 (A) ^irftirit fini^fa

trfl^fsircn (F) its g^it

1 (A) Devanampiyo * Priyadasi raja 5 yaso va kiti va na mahathavah[a] manate 6

anata tadatpano 7 dighaya cha me [ja]no

2 dhamma-susru[m]sa 8 susrusata 9 dhamma-vutaih cha anuvidhiyatam (B) etakaya

Devanampiyo Piyadasi r§ja*yaso va kiti va i[chha]ti

1 The word sadhu after apachiti^ sayamo^ and -samananam is missing in the other versions. It
seems to have crept into the Girnar text, because the person who drafted the latter had in his mind
passages like the rock-edict III, D.

2 Biihler (ZDMG, 4& 57 f.) has traced the two terms dhamma-dana and dhammdnuggaha in
the Itivitttaka*

3 A number of instances in which a comparative is construed with the instrumental (instead of
the ablative) have been collected by Pischel, GGA, 1881. 133a.

4 °priyo Biihler.

5 An obliterated de is visible between the syllables si and rd, and an obliterated va between ra
and Jdn

6 mamiiate Biihler.

7 Read, with Kern {Jaarielling y ^ 87), taddtpane*

8 susumsa Senart, -susrusd Biihler. 9 0 sat dm Senart and Biihler,

101D D

»8

THE INSCRIPTIONS OF ASOKA

3 (C) ya[m] tu kich[i] 1 parik[a]mate 2 Devanam 3 Priyadasi raja ta say am paratrikaya

kimti sakale a[pa}-parisrave 4 asa (D) esa tu parisave* ya apurhnarh

4 (E) dukararh tu kho etam chhudakena va janena usatena va anatra agena

parak[r]amena 0 savam parichajitpa <F) et[a] t[u] kho usatena dukaraih

TRANSLATION

(A) King Bevanampriya FriyadarSin does not think that either glory or fame 7
conveys much advantage, except (on account of his aim that) in the present time, and
in the distant (future), 8 men may (be induced) by him to practise obedience to morality f
and that they may conform to the duties of morality- 0

(B) On this (account) king Devanampriya Priyadarfiin is desiring glory and fame.

(C) But whatever effort king Devanampriya Priyadarfiin is making, all that
(is) for the sake of (merit) in the other (world), (and) in order that all (men) may run
little danger,

(D) But the danger is this, viz. demerit

(E) But it is indeed difficult either for a lowly person or for a high one to
accomplish this without great zeal (and without) laying aside every (other aim). 10

(If) But among these (two) it is indeed (more) difficult 11 to accomplish for a high
(perspn).

ELEVENTH ROCK-EDICT: GIRNAR

s irrcira m% (b) m firm ^ ^ ^ fkm^-

4 (E) # rTOT ^35 ^cft^rTO W^t ©ft TO ^ OTW ^5?f Vftfft

I kbhchi Biihler. 2 Read parqkamat$\ parakamate Senart,/£m£n;«tfte Buhler,
3 Add °priyo % * &ppa- (probably a misprint) Buhler.

5 partsrave Biihler. 6 parakayiena Senart and Buhler.

7 i. e., as shown by Buhler (ZDMG, 37. 575), glory in this life and fame after death.

a Instead of tadatpatw{ne) dighaya cha the Jaugada version has the synonymous expression
tadaivaye ayatiyc c£a 9 which occurs also in the Kautiliya, p. 348> 1. 9 {tadatve cha ayatyam cha) % and
p. 340, 1. a. For numerous examples of abstracts formed with the Prakrit affix -ivana or -ttana, see
Fischers Grammaiik, p. 405,

9 With this passage cf. the Girnar edict IX, E, F, and XI, B, and the ShahbazgarhT edict
XIII, P : c And this conquest is considered the principal one by Devanampriya, viz, the conquest
by morality 1 .

10 I adopt Fleet's translation of the last words in JRAS, 1909* 1014, n. 4. The usual translation,
* renouncing everything \ is improbable because Asoka nowhere advocates absolute poverty, though
he recommends * moderation in possessions 1 in the rock-edict III, D«

II The Jaugada version reads dukalatale for dukaranu

ELEVENTH ROCK-EDICT: GIRNAR

19

1 (A) Devinampriyo 1 Fiyadasi raja ev[a]m aha (B) nasti etarisam danam yarisarh

dhamma-danam dhamma-samstavo va dhamma-samvibhago [va] 3 dhamma-
sambadho a va

2 (C) tata idam bhavati dasa-bhatakamhi samya-p[r]atipatl matari pitara 4 sadhu

sus[r]usa mita-[sa]stuta-natikanam bamhana-s[r]amana[nam] 5 sadhu da[nam]

3 prananam anarambho sadhu (D) eta Vatavyam pita va putrena va bhat[a] va mita-

sastut[a]-nat[i]k[e]na va ava pativesiyehi 0 ida 7 sadhu ida T ka[tav]ya[m]

4 (E) so t[a]tha karu 8 ilokachasa aradho hoti parata cha amnamtam 9 puinam 10

bhavati tena dhaihma-danena

TRANSLATION

(A) King Devanampriya PriyadarSin speaks thus.

(B) There is no such gift as the gift of morality, or acquaintance through morality,
or the distribution of morality, or kinship through morality. 11

(C) Herein the following are (comprised), (viz.) proper courtesy to slaves and
servants, obedience to mother (and) father, liberality to friends, acquaintances, and
relatives, to Brahmanas and 3ramanas, (and) abstention from killing animals, 13

(D) Concerning this 13 a father, qr a son, or a brother, or a friend, an acquaintance,
or a relative, (or) even (mere) neighbours, Ought to say : 1 This is meritorious. This
ought to be done/ 14

(E) If one is acting thus, 15 the attainment ,& of (happiness) in this world is (secured),
and endless merit is produced in the other (world) by that gift of morality.

1 Read &evauam° 3 which is the reading of Senart and Buhldn

2 va Buhler.

3 Read -sambavidho.

4 Read pitarij which is the reading of Senart and Biihler.

5 -samananam Senart and Buhler,

6 pa£i° Senart and Buhler.
T idam Buhler.

8 Read kdrmh f as in the Girnar edict XII, R

9 Read anamtam.

10 pmhnam Senart and Btihler.

11 The two expressions dhamma-dana and dhamma-smhvihhaga occur in a passage of the
Iiivuttaha\ see Biihler, ZDMG, 48- 57 f.

12 The other versions omit the superfluous word sadhu after pitara % -sramananmh^ and ana-
rambho ; cf. above, p. 17, n, 1.

13 Cf. the Delhi-Topra pillar-edict VII, C, I, and RR.

14 Cf. the Girnar edict IX, H and K.

15 Senart and Buhler take kartwt as a nominative absolute. According to Michelson (JAOS,
31. 344) it is a participle formed of a stem which is a compromise between karo- and kttru-*

10 In the Girnar version aradho seems to be used as a substantive, just as aradhi in the Girnar
edict IX, L, and aladhi in the Dhauli separate edict I, S, and the Jaugada separate edict I, T. In
the other versions of the rock-edict XI the wording is slightly different.

d 2

20 THE INSCRIPTIONS OF ASOKA

TWELFTH ROCK-EDICT; GIRNAR

UMUHUr (C) qR-anffr % ^|f^lT.
4 rrf*S <rrf*C STOl (E) ^ff*IF g CTTOKfer ffa TR TO^5T (F) ^ ^

8 (k) $ ^ m hw tott frf? (l) <«n^rftiifir *rt w ^tW ^ ^ ^

1 (A) Devanampiye Fiyad[a]si raja sava-pasamdani cha [pa]vajitani cha gharastani

cha pujayati d[a]nena cha vivadhSya 1 [cha] pujaya pujayati ne

2 (B) na tu tatha danaih va pu[ja] va D[e]vanampiyo maihnate yatha kiti sara-vadhi

asa sa[va-pa]samdanam (C) sar[a]*vadhl tu bahuvidha

3 (D) tasa 2 tu idam miilam ya vachi-gutl kithti atpa-pasamda-puja va para-pasamda-

garaha 3 va no bhave aprakaranamhi 4 lahuka va asa

4 tamhi tamhi prakarane (E) pujetaya tu eva para-pasamda tena tana 6 prakaranena

(P) evaih karurii atpa-pasamdarh cha vadhayati para-pasamdasa cha upakaroti

5 (G) tad-ariinatha karoto atpa-pasadam 6 cha chhanati para-pasamdasa cha pi apakaroti

(H) yo hi kochi atpa-pasaihdam pujayati para-pasamdam v[a] 7 garahati

1 Read vimdhdya % which is the reading of Senart and Bixhler.

2 The writer had originally written tasa tasa, but he scored out the first sa and the second ta*

3 The syllable sam of -pdsamda- was inserted subsequently.

4 The syllable pra looks almost like ha \ the horizontal stroke attached to pa is probably
intended for r, Cf. abhipretam near the end of the Calcutta-Bairat rock-inscriptioa

fi Read tena. 0 -pasamdam Buhler.

7 ^Buhler.

TWELFTH ROCK-EDICT: GIRNAR

6 savarh atpa-pasamda-bhatiy a 1 kimti atpa-pasamdam dipayema iti so cha puna tatfaa

karato 2 atpa-pasamdajm] badhataram upahanati (I) ta samavayo eva sadhu

7 kimti [a]namariinasa 3 dhathmam srunaru 4 cha susumsera 6 cha (J) evam hi

D[e]vanampiyasa ichha kimti 6 sava-pasamda bahu-sruta cha asu kal[a]nagama
cha [a]su

8 (K) ye cha tatra tata 7 prasariina tehi vatavyam (L) Devanampiyo no tatha danam

va pujaih 8 va mamnate yatha kimti sara-vadhi asa sarva-pasadanam (M)
bahaka* cha etaya

9 atha vyapata dhamma-mahamata cha ithijhakha-mahamata cha vacha-bhumika cha

ane cha nikaya (N) ayaih cha etasa phala ya atpa-pasaihda-vadhi cha hoti
dhathtnasa cha dip[a]na

TRANSLATION

(A) King Devanampriya FriyadarSin is honouring all sects ; 10 both ascetics and
householders ; both with gifts and with honours of various kinds he is honouring them.

(B) But Devanarixpriya does not value either gifts or honours so (highly) as
(this), (viz.) that a promotion of the essentials of all sects should take place*

(C) But a promotion of the essentials (is possible) in many ways.

(D) But its root is this, viz, guarding (ones) speech, 11 (i.e.) that neither praising
one's own sect nor blaming other sects should take place on improper occasions, or
(that) it should be moderate in every case

(E) But other sects ought to be duly honoured in every case.

(P) If one is acting thus, he is both promoting his own sect and benefiting
other sects*

(G) If one is acting otherwise than thus, he is both hurting his own sect and
wronging other sects as well,

(H) For whosoever praises his own sect or blames other sects,*— all (this) 12 out of
devotion to his own sect, (L e.) with the view of glorifying his own sect,-^if he is acting
thus, he rather injures his own sect very severely.

(I) Therefore concord alone is meritorious, (i. e.) that they should both hear and
obey each other' s morals.

(J) For this is the desire of Devanampriya, (viz.) that all sects should be full
of learning, and should be pure in doctrine.

. - — — — J — ^ - ■ i— -r. — - i j _■ - - . ... — — -r

■,

1 -pasada- Buhler. * Read karato* 8 Senart, mhna° Buhler,

* Pischel (GGA, 1881. 1336) proposed to read sruneru. But the form srunaru is probably an
imperative ; see Introduction, chapter VI,

5 susumsera Senart, sususera Buhler.

6 The syllable ti was inserted subsequently* 7 fate Buhler.
8 pujd Senart and Buhler. * Read bahuka.

10 The cha after sava-pasamdani is superfluous ; see Buhler, EI, 1. 19, n. 42. It is missing in
the other versions.

u Instead of vachi-gutl the other versions read vacha-guti. With vachi cf. the Ardhamagadhi
from vat in Pischel's GrammaUk f § 413*

12 The readings shave at Kalsl and savre in the two Kharoshthi versions show that savant at
Gimar is the nom. sing* neut. ; sge Franke in KZ, 34. 4%%.

22 THE INSCRIPTIONS OF ASOKA

(K) And those who are attached to their respective (sects) ought to be spoken
to 1 (as follows).

(L) Bevaiiampriya does not value either gifts or honours so (highly) as (this),
(viz.) that a promotion of the essentials of all sects should take place,

(US) And many (officers) 3 are occupied for this purpose, 8 (viz,) the Mahamatras
of morality, the Mahamatras controlling women* the inspectors of cowpens, 5 and other
classes (of officials). 0

(N) And this is the fruit of it, (viz.) that both the promotion of one's own sect
takes place, and the glorification of morality,

THIRTEENTH ROCK-EDICT: GIRNAR

i (a) — iftpTT • * # ^% g n mpmH tt^t

3 TOQW ^ sum w&t * * * * * v* * * * m *nfir firaft

4 ^firon* n ttmm (h) itf m v

5 * * * far fN^KraT ^RW * * # * * f»i? *R HTftj

^l^ST* U.«hri<n< HHUflg * JWT^ (K) iIRrRfit ^ft rRT

(m) m ^ ft toWi* ^Pift^m fafiaft mfir

1 Biihler (ZDMG, 37. 586) noted other instances of the dative plural in -ehi at Jaugada {-sdma-
nehi 9 III, 1. 3, and mahaniaiehi^ VI, I. 3), and at Kalsl {maftantateki, VI, end of L 18). See also
Mansehra, VI, 1. 28, and XII, 1. 7, and ajtvikeki in the second and third Earabar Hill cave*
inscriptions.

2 As pointed out by LSders (SPAW, 1 914. 849), the two words bakukd cha> which previous
translators had connected with section Lj are in reality the first words of section M.

3 For the dative atha (- athaya), see the Delhi-Topra pillar-edict VII, W, and E. Muller s
Pali Grammar^ p. 67,

* With ithijhakha cf. ganikddkyaksha^ 6 the overseer of courtesans in the KauiUiya, II, 27.

6 Biihler (EI, a. 470, n. 18) suggested that vacha ( — vracha at Mansehra) may be a Prakrit form
of vrqfa, 'a cowpen', and compared gavadhyaksha, * the overseer of cows', in the Kamasutra,
p. ago, 1. 1. Cf, also godhyahsha in the KautiUya, II, 29. For the hardening of j in vracha cf*
vrachamti and v\f\acheyam (from Skt. vrajati) at ShahbSzgarhT, XIII, S, and VI, L,

6 The Delhi-Topra pillar-edict VU r Z, mentions officers whose special duty it was to attend
to Buddhists, Brahmanas, Ajlvikas, Nirgranthas, and other sects.

NINTH TO TWELFTH ROCK-EDICTS : GIRNAR

Page 22

Scale One-sixth

THIRTEENTH ROCK-EDICT: GIRNAR 23

8

9

10

trt^^r ^fcnft 3*wtft ^ * *m ^
• ■ # * v* TmfewtfH vtttffit Swi n g s ^ra

1 (A) fio Kalimga [v . j .] [v . dh]e [sa]ta-sahasra-matram

tatra hatam bahu-tavatakam mata 1 (C) tata pachha adh [u] na 2 ladhesu
Kalimgesu tl[v]o dharhmavayo

2 [sa]yo Devanampriyasa [v . j .] [va]dho va maranarh va

apavaho va janasa ta 8 badharh vedana-mata 4 cha g[u]r[u]-mata 4 cha
Deva[nampi] . - [sa]

3 bamhana va samana va ane [s]a matrft] 5 pitari susurhsa

guru-susurhsa 6 mita-samstata-sahaya~natike[su] 7 dasa-[bha]

4 abhiratanarh va vinikhamana (H) yesarh va [p J - [h]aya-

natika vyasanam prapunati tata 8 so pi tesa 9 [u]paghato hati 10 (I) patlbha[g]o
chesa s[ava]

5 sti ime nikaya aiiatra Tone[su] u [inh]i yatra nasti

manusanarh 12 ekataramhl pasamdamhi na nama prasa[d]o (K) y[ajvata[k]o
j[anota]d[a]

6 $ra-bhago va garu-mat[o] Devanam naya saka 13

chhamitave (M) ya cha pi ataviyo D[e]vana2hpiya[sa] 14 pijite l& pati 16

I matavt Buhler. a adhana Buhler.

3 tarn Senart and Biihler-

4 -ntatam Buhler.

6 mata- Senart and Buhler ; the horizontal stroke on the right of / seems to be intended for r.

6 -sttsusd Buhler.

7 Read -samstuta- f which is Buhler's reading,

8 tata Senart, tatra Buhler.

9 tesam Senart and Buhler.

*P Read Jwti % which is the reading of Senart and Buhler*

II yo nesa Senart ; Mansehra reads Yoneshu quite distinctly.

12 mam? Buhler.

13 sakam Buhler.

14 Two old fissures of the rock, the first after pi and the second, after sa, run on to the next line,
where they divide the word samachairam into three parts ; °priyasa Buhler.

15 Read vijite. 10 Read JtotL

24 THE INSCRIPTIONS OF AS OKA

7 . chate te[sa]m Devanampiyasa sava-bhutanam 1

achhatim 3 cha sayamam cha samachairam 3 ch[a] madava 4 cha

8 . . [Ia]dh[o] . . , . nampriyasa idha [sa]vesu [ch .]

[Yo]na-raja 5 param cha tena chatparo rajano Turamayo cha [AJmtf ek]ma 0
cha Maga cha

9 idha raja-vi[sa]yamhi [Y]o[na]-Kaihbo mdhra-

Parimdesu 7 savata Devanampiyasa dhammanus[a]stim anuv[a]tare (S) yata
pi duti 3

10 [na]rh dhamanusastim cha dhamaih anuvidhiyare 9 . . .

[v]ijayo savatha puna vijayo pitt-raso sa 10 (U) ladha sa pitl hoti dhamma-
vijayamhi

11 , ih[p]riyo (X) eta[ya atha]ya ayam dharhma-[l]

[va]m vijayam ma vijetavyaih mamna 11 sarasake eva vijaye chhati 12 cha

12 , , * . kik[o] ch[a pa]r[alo]ki[ko] * ilokika cha paralokika 13 cha

TRANSLATION

(A) the Kalingas . * , .

(B) * one hundred thousand in number were those who were slain

there, (and) many times as many those who died*

(C) After that, now that (the country of) the Kalingas has been taken, a zealous
study of morality u • • « .

(D) [the Repentance] of Devauampriya . * . .

(E) , ■ . . slaughter, death, and deportation of people, this is considered

very painful and deplorable by Devauampriya.

(G) , Brahmanas or 6ramanas, [or] other . . . obedience to

mother (and) to father, obedience to elders . - . to friends, acquaintances,

companions, and relatives, [to] slaves - . . , • or deportation of (their)

beloved ones.

(H) [companions] and relatives are then incurring misfortune,

this (misfortune) as well becomes an injury to those (persons).

(I) This is shared [by] all ......... .

1 -bkutanam Buhler.

2 An old fissure of the rock, between ckha and tun, runs on to the two next lines of the edict,

3 samackeram Senart, samacheram Buhler.

4 madavam Biihler* 6 -raja Biihler.
c Amiakdna Senart, Amtekina Biihler,

7 The apparent ^stroke attached to dfia is probably meant for r ; mdha-P\t\rimd€su Buhler,

8 Read duta. 0 dhama Senart ; anuv\t\dh\t]yare Buhler.
10 sa Buhler. 11 maud Buhler.

13 chhdH\tn\ Buhler.

18 Between para and la a rough portion of the rock was left blank by the writer.
M Instead of dhammavayo Shahbazgarhi seems to read dhrama-iilana % • the practice, or study,
of morality*. Hence Senart is probably correct in explaining dhammavayo by dharntdvdya*

THIRTEENTH ROCK-EDICT; GIRNAR 25

(J) these classes except among the Yonas 1

where men are not indeed attached to some sect, 2

(K) As many people as at that time . , . . part is considered deplorable by

Devanam[priya],

(L) what can be forgiven.

(M) And even the forests which are (included) in the dominions of Devanam-
priya

(N) They are [told] of Devanampriya . . '

(O) towards all beings abstention from hurting, self-control, im-
partiality, and kindness,

(Q,) has been won by [Deva]nampriya here and among all

the Yona ting, 3 and beyond him fotir kings, (viz.) Turamaya, Antekina,
Iffaga . , .

(R) here in the king's territory, [among] the Yonas and KamboQas]

.......... among the [A]ndhras and Faxindas, — everywhere (people) are conforming

to Devanampriya's instruction in morality.

(S) Even where the envoys and the instruction in morality, are

conforming to morality

(T) ....... i. . , this conquest, — a conquest (won) in every respect (and)

repeatedly/ — causes the feeling of satisfaction.

(U) This satisfaction has been obtained (by me) at the conquest by morality.

(W) [Devana]ihpriya.

(X) For the following purpose this [rescript] on morality should not

think that a [fresh] conquest ought to be made, (that), if a conquest does please
them, 5 mercy . , . . .

(Y) , . , .. • in the other world.

(AA) both in this world and in the other world.

FOURTEENTH ROCK-EDICT: GIRNAR

1 (a) *mf<*ift ^T?Tfti^f ftpisfe^n im ^Tftm differ us

4 ^fT rTO TO^STR Hfrf *PTt TTOT nft^^T

5 (e) r^sf moma fftfka srtr^r ^ ^xm n

1 L e. the Greeks.

2 As remarked by Senart, the last negation of this sentence (na) is redundant.

3 For the proper names mentioned in this passage see my notes on the translation of the Kalsi
version,

4 Cf, the Kalsi version, Q.

5 Buhler divided sarasake into sara-sdke, which he translated by * possible by arrows \ The
various readings of Kalsi {shayakashi) and Shahbazgarhl (spa[kaspi]) induce me to consider it as
a Bahuvrlhi of sva + rasa,

IBIS £

26

THE INSCRIPTIONS OF ASOKA

1 (A) ayam dhamma-lipl Devanampriyena Friyadasina r[a]fia l[e]khapita asti eva

2 samkhit[e]na asti majhamena asti vistatana 1 (B) na cha sarvam [sajrvata ghatitam

3 (C) mahalake hi vijitam bahu cha likhitam likhapayisam cheva (D) asti cha eta kam

4 puna puna vutam tasa tasa athasa 2 madhurataya kirhti jano tatha patipajetha

5 (E) tatra ekada asamat[a]m likhita[m] asa desam va sachhaya [ka]ranam va

6 [a]Iochetpa Iipikaraparadhena va

TRANSLATION

(A) These rescripts on morality have been caused to be written by king Devanam-
priya PriyadarSin either in an abridged (form), or of middle (size), or at full length*

(B) And 3 the whole was not suitable everywhere*

(C) For (my) dominions are wide, and much has been written, and I shall cause
still (more) to be written.

(D) And some of this * has been stated again and again because of the charm
of certain topics, (and) 6 in order that men should act accordingly.

(E) In some instances (some) of this may have been written incompletely, either on
account of the locality,* or because (my) motive was not liked, 7 or by the fault of
the writer,

BELOW THE THIRTEENTH GIRNAR ROCK-EDICT, LEFT SIDE

i 4 %n

1 . . . . , t[esha] s

2 [p]i[p]a 9 ■

BELOW THE THIRTEENTH GIRNAR ROCK-EDICT* RIGHT SIDE

^Nfirt fftar s%Jtapnid

rva-sveto 10 hasti sarva-loka-sukhaharo nama

1 Read vistatma,

8 The syllable sa was inserted subsequently.

3 The other versions read 'for* instead of B and\ The Girnar reading would suit Senart's
translation of ghatitam by 1 put together \

* The other versions suggest that eta ham must not be joined into one word, but corresponds
to atra kimchit. Cf. also ata k\f\chhi in the Kalsl version, E,

6 The particle cha is inserted at Dhauli and Jaugada.

G Thus the two separate edicts were substituted at Dhauli and Jaugada for the rock-edicts
XI to XIII. Buhler considered sachhaya = sam&hyeyam, and connected it with haranam \ see
ZDMG, 40. 14a, and 48. 59 f. It seems more natural to take it as a gerund = samksaya or
saihkhyaya*

7 Senart translates : 1 perhaps that the sense has been misunderstood \ I take hcheti — Skt-
rochayaii ; see above, p- 8 ? n. 3.

8 This word is perhaps a portion of the well-known Buddhist formula hitmh tesham Tathagaid

hy*avadat | tesham cha &c.

ff Buhler (VOJ, 8. 320) suggested that this line may have contained the name of the writer,
I feel tempted to conjecture Upi\karen(fi\ which is the last word of the three Mysore edicts.
10 Restore sarva*.

Scale One-sixth

BELOW THIRTEENTH ROCK-EDICT : GIRNAR 27

TRANSLATION

the entirely white 1 elephant 2 bringing indeed happiness to the whole

world.

II. THE KALSI ROCK

FIRST ROCK-EDICT: KALSI
A. — East Face of Kaht Rock.

2 (c) ft sfizf^re (d) ^prr f| ^tt wmm

fmqft 7FT5n ^rfrr (e) sift ft? ^fRUT wmi BTfflm
^n*ift*WT ftnr^RT Hifsr^

3 (p) ^ n^^mfk ^FrPnwT ftq^flrcn cnf3i% ^rgf^s ^|t%

tTTrW^Tf^T ^rtfafa§ (G) % ^jfrT ^ *Nfaft

^TWT Tt^T frtf% iter UTrTlfH ^?^fi=r^t%

4 ^ tt^wt u% ftFT si fa fan (h) ^mf?r ft ^ ffffa tn^ifa

1 (A) iyarh dhariima-lipi Devanampiyena Piyadas[i]na, [lekhitja (B) [h]ida no 3

kichhi jive alabhitu pajohitaviye

2 (C) no pi ch[a] saraaje kataviye (D) bahuk[a] hi dosa samajasa Devan[am]piye

Pi[ya]dasi laja, dakhati (E) athi pi ch[a e]katiya samaja 4 sadh[u]-mata 5
Devanampiyasa Piyadasis[a] lajine

3 (P) [p]ule mahanasasi Devanampiyasa Fiyadasisa lajin[e] B anudivasarh bahuni

pata-sahasani 7 alambhiyisu 8 sttpathay[e] (G-) se i[d]ani ya[da] iyarh dhamma-lipi
lekhita tada tirhni yeva panani alabhi[yaih]ti 9

4 duve majul[a] 10 eke mige se pi [chu] u mige no dhruve 12 (H) e[t]ani pi ch[u] 13 tini

pana[n]i no alabhi[y]isa[rh]ti 14

1 Cf. sabbaseto in Childers's Pali Dictionary, s. v. sabbo.

3 As stated by Kern (Jaartelling, p. 44), Senart (Inscriptions, vol. I, p. 333 f.), and Biihler
(ZDMG, 39. 490), the Girnar rock must have borne, like the Kalsl and Dhauli rocks, the figure of an
elephant representing the Buddha. This figure was probably destroyed during the construction of a
causeway for pilgrims from Junagarh to Girnar, and along with it those adjacent portions of the fifth
and thirteenth edicts which are now missing.

3 na Biihler. * sa\m\aja Biihler. 5 There is a fissure in the rock here.

6 lajine Biihler. 7 sata- Senart, pdna- Biihler ; read pana-sata-.

8 aiabhi Biihler. 9 alabht Senart, alabht Biihler.

10 majali Senart, majula Biihler. 11 ye Senart, cha Biihler.

12 dhave Senart, dkttve Biihler. 13 cha Biihler.

14 alabht Senart, alabht' Biihler.

E 2

28

THE INSCRIPTIONS OF ASOKA

TRANSLATION

(A) This rescript on morality has been caused to be written by Devanampriya
Priyadargin.

(B) Here no living being must be killed and sacrificed.
(O) And also no festival meeting must be held.

(D) For king Devanampriya Priyadar&in sees much evil in festival meetings.

(E) And there are also some festival meetings which are considered meritorious
by king Devanampriya Priyadarsin.

(F) Formerly in the kitchen of king Devanampriya Priyadar&in many hundred
thousands of animals were killed daily for the sake of curry.

(G) But now, when this rescript on morality is caused to be written, then only three
animals are being killed (daily), (viz.) two peacocks (and) one deer, but even this deer
not regularly. ■

(H) But even these three animals shall not be killed (in future).

SECOND ROCK-EDICT: KALSI

4 (a) srem fafsmfs ^rctffipTOT fto^ftwr fttfk^ % ^ sim 3f*n ^st

6 flcTTfarTT 7*faTftTrIT (c) 1£5R^T ^cttfk ^HTfH

3!rraT frnq mm ^TTnftmr Hfarrftrn (d) wt§ Tgsifa

4 (A) sav[a]ta vijitasi Devanampiyasja] Piyadasisja] lajine ye cha ariita [a]tha

Choda Pam[di]ya Satiyaputo Ke[lala]puto Tamba[pa]mni

5 Amtiyoge [n]ama Yona-laja. ye cha aihne tas[a Ajmtiyogasa sa[ma]mta lafj]ano

[sa]vata Devanampiyasa, Piyadasisa. lajine duve chikisaka kata manusa-
chikisa cha pasu-chikisa cha (B) osadhln[i] 1 manusopagani cha pasopagani cha 2
a[ta]ta n[a]th[i]

6 , [sa]vata [hjalapita cha lo[p]apit[a] cha (C) [e]vameva mulani cha phalani cha

a[ta]t[a] nathi savata halap[i]ta cha lopapita [ch]a (D) ma[g]e[s]u [lu]khani 3
lopitani ud[u]pana[n]i cha khanapitani patibhogaye pasu-munis[a]nam

TRANSLATION

(A) Everywhere in the dominions of king Devanampriya Priyadar&in and (of
those) who (are his) borderers, such as the Chodas, the Pandyas, the Satiyaputa, the

1 osadhani Senart and Biihler.

8 There is a fissure in the rock here.

2 elm Senart and Biihler.

SECOND ROCK-EDICT : KALSI

29

Kelalaputa, 1 Tamraparni, the Yona king named Antiyoga, and the other kings
who are the neighbours of this Antiyoga, — everywhere two (kinds of) medical
men were established by king Devanampriya Priyadarsin, (viz.) medical treatment
for men and medical treatment for cattle.

(B) Wherever there were no herbs beneficial to men and beneficial to cattle,
everywhere they were caused to be imported and to be planted.

(C) Likewise, wherever there were no roots and fruits, everywhere they were
caused to be imported and to be planted.

(D) On the roads trees were planted, and wells were caused to be dug for the use of
cattle and men.

THIRD ROCK-EDICT: KALSI

6 (a) ^roW ftrosfa wm IN wit

7 (b) §*i3*ranftrf3frT $ i?i 9iFraf*ft (c) srem f¥5Tfrt% tft $m

7*^% trftr%3i tN^j s^N* faw^ tzhi% -*n

^RTf WJ^fa*IT W 3l*TT^ fa (D) mv

tnTPl ^FTTc^H HT^ 3TCfWrTT ^IT^TTT W% (E) ^f^TT fq ^

6 (A) De[va]nampiye Piyadasi laja h[e]vam aha

7 (B) du[v]adasa-v[a]sabhisitena me iyam anapayite (C) savata vijitasi [mama]

yuta laj[u]k[e] 2 padesike pa[ih]cha[s]u parhchasu vasesu [a]nusa[m]yanam 3
nikham[am]tu etaye va a[th]aye imaya * dhammanusathiya yatha ath[naye] pi
kammaye (D) sadhu

8 mata-pitisu sususa. mita-samthuta-natikyan[arh] cha bambhana-sama[na]narh [cha]

sadhu d[a]ne pananath analambhfe] sadhu [a]pa-v[i]yata 5 [a]pa-[bha]m[da]t[a]
sadhu (E) palisa, pi cha yutani [gajnanasi anap[a]yisamti hetuvata cha
viyarhjanat[e] cha 6

TRANSLATION

(A) King Devanampriya Priyadarsin speaks thus.

(B) (When I had been) anointed twelve years, the following was ordered by me.

(C) Everywhere in my dominions the Yuktas, the Lajuka, (and) the Pradesika
shall set out on a complete tour (throughout their charges) every five years
for this very purpose, (viz.) for the following instruction in morality as well as for
other business.

1 As the Kalsi dialect replaces r by /, this form is the correct equivalent of Keralaputra at
Mansehra.

2 lajaki Senart, lajuhe Biihler. 3 anusiyanam Senart, a?ms[a]yamm Biihler.
* atkaye imay\_e\ Biihler.

5 The other versions read "yata or yata. There is a fissure in the rock here.

6 cha Senart and Biihler.

30

THE INSCRIPTIONS OF ASOKA

(B) 'Meritorious is obedience to mother and father. Liberality to friends,
acquaintances, and relatives, and to Brahmanas and £ramanas is meritorious. Absten-
tion from killing animals is meritorious. Moderation in expenditure (and) moderation
in possessions are meritorious.'

(E) And the councils (of Mahamatras) also shall order the Yuktas 1 to register
(these rules) both with (the addition of) reasons 2 and according to the letter.

FOURTH ROCK-EDICT : KALSI

*nf?mr ^m^f^qfir oth^rth TOtifttifff (b) § %^ifaren
io fftrfsr g rfMwTfe totRt f^anfa c^nft *t*m (c) wF^er

w^mRiuTri (o) f| %% w ^n^fr^R (h) fir
5ft ftfir 4iRicWU (i) % otst ^fa wffft htv (j) Tj?rre

is ^rht ^mt ^fk i^fg fffir tit ^cft^fa^ (k) ^w^mrfnftitaT

9 (A) atika[rh]tarh a[rh]ta[la]rh bahuni vasa-satani v[adh]it[e] va pa[na]larhbhe
vi[h]isa cha bhutanarh natina 3 asarh[pa]tip[a]ti samana-b[am]bhananam
asarhpatipati (B) s[e] aja Devanampiyasa Fiyadasine lajine dhamm[a]-
chal[an]ena bheli-ghose aho dhamma-ghose vimana-dasan[a]
10 [ha]thini agi-kathdh[a]ni arhnani cha 4 divyani lup&ii dasayitu jana[sa] (G) [a]disa 5
ba[h]u[hi v]asa-[sa]tehi na huta-puluve tadise aja vadhite Devanampiyasa
Piyadasine [l]ajina dh arhmanus athiy e a[n]alarhbhe pananam avihisa bhutanarh
nati[nam] 6

1 Luders (SPAW, 19 13. 993 ff.) has been the first to remark that in the eastern dialect
the accusative plural of masculines ends in -anL Cf. yutani in E with yuta in Cj and Kaligyani
in XIII, D, with Kaligya in A; also XII, A, and pulisani in the pillar-edict IV, G.

* Buhler (ZDMG, 37, 108) explained hetuvaia by heiumata vakyena, u e. c by a syllogism \
The other versions read hetnto or ketute*

3 natinam Buhler. * There is a fissure in the rock here*

5 adisam Senart, adis\e\ Buhler. 6 natisam Senart, natt\sti\ Buhler.

FOURTH ROCK-EDICT: KALSI 3*

11 sampatipati bambha[na-sa]mananam sampatipati mata-pitisu sususa (D) ese 1 cha

aihne cha ba[h]uvidhe dhamma-chalane vadh[i]te (E) vadhiyisati cheva
Devanampiy[e] Piyadasi laja 3 ima[m] dha[m]ma-chalanarh (P) puta cha kaih
natale cha panatikya ch[a] Devanampiyasa Piyadaeine lajine

12 [pa]v[a]dhayisarht[i ch]ev[a] dhamma-chalanaih i[mam] 3 ava-kapa[ih] dhammasi

s[i]lasi 4 cha chithit[u] dhammam anusSsisamti (G) ese hi sethe kamm[aih] am
dhammanusasanarh (H) dhamma-chalane. pi cha no hoti asilasa (I) se im[a]s[a
a]thasa v[a]dhi ahini cha sadhu (J) etaye [ajthaye iyam likhite

13 imas[a] a[tha]s[a] vadhi yujamtu hini ch[a] ma alochayisu (K) duv[a]das[a]-

va6[a]bhisitena Dev[a]namp[i]yen[a] Fiyada&ina lajina lekhita 5

TRANSLATION

(A) In times past, for many hundreds of years, there had ever been promoted
the killing of animals and the hurting of living beings, discourtesy to relatives, (and)
discourtesy to Sramanas and Brahman as.

(B) But now, in consequence of the practice of morality on the part of king
Devanampriya Priyadarfiin, the sound of drums has become the sound of morality,
showing the people representations of aerial chariots, elephants, masses of fire, and
other divine figures*

(C) Such as they had not existed before for many hundreds of years, thus there are
now promoted, through the instruction in morality on the part of king Devanampriya
PriyadarSin, abstention from killing animals, abstention from hurting living beings,
courtesy to relatives, courtesy to Brahmanas and Sramanas, (and) obedience to mother
and father,

(D) Both in this and in many other ways is the practice of morality promoted,

(E) And king Devanampriya PriyadarSin will ever promote this practice of
morality.

(P) And the sons, 0 grandsons, and great-grandsons of king Devanampriya
Priyadarfiin will ever promote this practice of morality until the aeon (of destruction of the
world), (and) will instruct (people) in morality, abiding by morality and by good conduct

(G) For this is the best work, viz* instruction in morality.

(H) And the practice of morality also is not (possible) for (a person) devoid of
good conduct.

(I) Therefore promotion and not neglect of this object is meritorious.

(J) For the following purpose has this been written, (viz. in order that) they should
devote themselves to the promotion of this practice, and that they should not approve 7
the neglect (of it).

(K) (This rescript) was caused to be written by king Devanampriya FriyadarSin
(when he had been) anointed twelve years.

m ^^^^^^^^ +

1 eska Biihler. 2 laja Biihler. 8 There is a fissure in the rock here*

4 sTlasi Senart, silasi Biihler. 6 kkhitam Biihler.

0 The two syllables clia ham seem to have the same meaning as the simple cha. They occur
twice again at Kalsi (XI, E, and XIII, Z), once at Shahbazgarh! (IV, F), three times at Mansehra,
and once at Brahmagiri (L 11). Cf, kam after nA> stl, kl in the Rigveda.

7 See above, p. 8, n. 3. Here, and in three other versions, the augment a- is retained after the
■particle ma, while Shahbazgarhi has lo[c/i]e[s/i}u in accordance with Sanskrit grammar.

32 THE INSCRIPTIONS OF ASOKA

FIFTH ROCK-EDICT: KALSI

13 (A) ^WTTtftft fq^fe f^TUT (B) Wtt 1 (C) TJ W%5%

% Igtift ^&fw (D) § WIT ^| ^Tffi ^ (E) TIT TRT ^WT

(F) TT ^ %fTT "^H ft! tffaraffT % ^ ^frT (G) ^ ft HTO ^T
(H) % srfTRirr 3ffl<* W^fTTOf *t*RT (I) r>^T-

*n fa gft 3jq<£wr (k) irtr^ f^s^

16 TOfMnc% fir frr ^ fkomt % (m) ff^r ^if|^ ^t

■feferfa tot ^?ri« fiRPrcr i> MOTfrom (o) tzht^ srere

17 wftyft" ft fa ti i f^<*fat?mr fig tto ^ * to ^pnqj

13 (A) Devanampiye Piyadasi laja aha. (B) kayane dukale 1 1 (C) e adikale

kay[a]nasa se dukataih. kaleti (D) se mamaya bahu kayane kat[e] (E) t[a
ma]m[a 2 puta] ch[a] nat[ale cha]

14 palam [cha] tehi [ye] apatiye [m]e ava-kapam tatha anuvatisa[m]ti s[e] s[u]katam

kachham[t]i (P) e chu het[a] desam pi hapa[y]i[sat]i 3 s[e] dukataih kachhati
(Gr) p[a]pe hi nama 4 supadalaye (H) se atikamtaih amtalam no huta-puluva 8
dham[ma]-mahamata a nama 7 (I) t[e]dasa-vasabh[i]sitena mamaya dhamma-
mahamat[a ka]t[a] (J) [te] sav[a]-pasam[de]su viya[pa]ta

15 dham[m]adhitha[naye ch]a dhamma-vadhiya hi[da]-sukhaye va 8 dhamm[a]-yutas[a]

Tona-Kamb[o]i a- Gamdhalanam e va [pi] amne apalamta'{K) bhatamayesu
bambhanibhesu anathesu [vjudhesu hida-sukhaye dhamma-yutaye apalibodhaye
viyapata 8 te (L) bamdha[na-badha]sa patividhanay[e] apalibodhaye mokh[a]ye
cha eyam anubadh[a] 10 pajava ti v[a]

16 [katabhikajle ti va m[ah]a[la]ke ti v[a] viy[a]pata te (M) hid[a] ba[h]ilesu cha

naga[l]esu s[a]ves[u olodha]n[esu] bha[tina]m cha ne bh[agi]ni[na] e va [pi]
amn[e] natikye savata viya[pa]ta (N) e iyam dhamma-nisite ti va dana-suyute 11

■ 1

I Senart and Buhler omit this sign, which marks the end of the section.

3 mama Buhler. 8 *samti Buhler. 4 nama Senart and Buhler.

5 -fuluva Senart and Buhler. 6 -mcrfidmala Senart and Buhler.

7 noma Buhler. 8 vi Senary cha Buhler. 0 viyapata Buhler.

10 anubamdha Senart, a?mba\dham~\ Buhler.

II ^sayute Senart, -samyuU Buhler.

FIFTH ROCK-EDICT: KALSI

33

ti [v]a sav[a]ta v[i]jitas[i] mama [dha]mma-yutasi viyapata te dharhma-
m[a]ham[a]ta 1 (O) etaye athaye
17 [i]yam dhamma-lipi lekhita chi[la]-thitikya hotu [tatha] cha me [pa]ja [a]nuva[ta]tu 2

TRANSLATION

(A) King Devanampriya PriyadarSia speaks (thus).

(B) It is difficult to perform virtuous deeds,

(C) He who starts performing virtuous deeds accomplishes something difficult.

(D) Now, by me many virtuous deeds have been performed,

(E) Therefore (among) my sons and grandsons, and (among) my descendants (who
shall come) after them until the aeon (of destruction of the world), those who will
conform to this (duty) will perform good deeds.

(F) But he who will neglect even a portion of this (duty) will perform evil deeds.

(G) For sin indeed steps fast. 8

(H) Now, in times past (officers) called Mahdmatras of morality did not exist before,

(I) Mahdmatras of morality were appointed by me (when I had been) anointed
thirteen years.

(J) These are occupied with all sects in establishing morality, in promoting
morality, and for the welfare and happiness 4 of those who are devoted to morality
(even) among the Yonas, Eambojas, and Gandhalas, 5 and whatever other western
borderers (of mine there are).

(K) They are occupied with servants and masters, with Brahmanas and Ibhjyas, 6
with the destitute; (and) with the aged, for the welfare and happiness of those who' are
devoted to morality, 7 (and) in releasing (them) from the fetters (of worldly life), 8

(L) They are occupied in supporting prisoners (with money), in causing (their)
fetters to be taken off, and in setting (them) free, if one has children, or is bewitched,
or aged, respectively. 6

(M) They are occupied everywhere, here 10 and in all the outlying towns, in the
harems 11 of our brothers, of (our) sisters, and (of) whatever other relatives (of ours there are).

I °mata Senart and Biihler. 2 anuvatamiu Senart and Biihler.

3 Biihler (ZDMG, 37. 267) explained snpadalaye (for which Mansehra reads supadarave) by
supradaryam* Girnar and Shahbazgarhi read instead of it sukaram* ( easily committed \ Perhaps
padalaya is formed from pada; * a step \ as mahalaka (1, 16) Prakrit mahalaya from mahat,

4 Here and in K the Dhauli version reads kiia- instead of hida-*

5 Here the remaining, versions insert the names of two other tribes.

6 Le. VaiSyas; see Biihler, ZDMG, 37. 369. The readings of the Dhauli and Mansehra
versions, ibhiya and ibhya, show that ibha at Kalsl and Shahbazgafhi is meant for ihbha* The same
follows from the Jdtaka, No. 544, where, as noted by Biihler (VOJ, 13. 76), the compound brahman-
ibbha occurs several times.

7 The reading dhamm a~yu taye seems to be a mere corruption of that of the Girnar version,
dhamma-yuiananu

8 According to Childers's Pali Dictionary palibodha means 1 obstacle, hindrance, drawback,
impediment \ Liiders (SPAW, 19 14. 841) has shown that its original meaning was f fetters, to be
fettered \ As its equivalent at Girnar {parigodha\ the word seems to be used here in a metaphorical
sense, while it has its original meaning in the next section.

0 Biihler (ZDMG, 37. 269) took eyam amibadha = Skt. etam anubandham in the sense of
etad-artham* But eyam may stand for e ayam (cf. e iyam in section N — yo ayam at Girnar), and
anabadhd for the ablative anubandhat y £ in succession, respectively V

10 Instead of 'here* the Girnar version reads 'both in Fataliputra \

II The Dhauli version inserts * of myself*.

1013 F

34

THE INSCRIPTIONS OF ASOKA

(N) These Mahamatras of morality are occupied everywhere in my dominions 1
with those who are devoted to morality, (in order to ascertain) whether one is eager for
morality 3 or properly devoted to charity. 3

(O) For the following purpose has this rescript on morality been caused to be
written, (viz. that) it may be of long duration, and (that) my descendants 4 may conform
to it.

SIXTH ROCK-EDICT: KALSI

17 (a) ^TRfift &mvi m%t (b) ^rfrrsrr ztim «ft |?r^<5%

^ ^mft m mQe^hi (c) % i&m sN ^ (d) wi mri

is wc#tvrftf WTT^jrfH R Purify ^n?r% mm v^^a wt

— tt (e) mm m *ptot ^ti ?mfti ^ (p) fa

mm (h) f| Sr $h ^TOfw^rra d) ^f^^
^pt w^ymf^ (m) i urn^ft ^ wfisrfa ftftnn fro-

21 (n) ^ ^4 ^n*TT McW4?TT

17 (A) Dev[a]nampi[y]e Piyadas[i] laja hevarh aha (B) atikamtam amtalam no

huta-puluv[e] sav[a]m kalam fi atha-k[aih]me [v]a [pat]i[veda]na va (C) s[e]
ma[may]a hevarh kate (D) s[a]vam kalam adamanas[a] 6 me

18 olodhanasi gabhagalas[i] va[chas]i vinptasi u]y[anasi sava]t[a pative]daka athajm]

janasa .... vedetu 7 [m]e (E) sa[va]ta [ch]a 8 ja[nas]a atham kachhami hakarh
(F) yam pi ch[a k]i[chhi m]u[kha]t[e anapaya]mi [ha]kam da[pakam] v[a
savakam] va ye va puna mahamat[e]hi 9

1 The Dhauli version reads 1 on the whole earth \

s Other versions insert ' or established in. morality \ -

3 In the translation of this sentence I differ from Biihler and follow on the whole Senart
Instead of dana-suyute the Mansehra version reads dana-samyitie^ which might mean ■ furnished
with gifts \ The distribution of gifts was one of the duties of the Dharma-Mahamairas ; see the
Delhi-Topra pillar-edict VII, CC and DD. 4 See Luders in SPAW, 1914. 841 £

6 kalam Senart and Biihler. 0 adam\a\nasa Biihler.

9 Restore pativedemiu^ which is Buhlei^s reading.

8 Senart and Btihler omit cha> 9 *matehi Biihler.

SIXTH ROCK-EDICT: KALSI

35

19 a[tiyayike aldpite 1 h]o[t]i ta[ye{h]a[ye] vivade n[i]jhati v[a] samtam palis[a]ye

anarh[ta]l[i]yena pat[i] viye 2 me sav[a]t[a] savarii kalam (G) hevarh

anapayite m[a]maya (H) nathi hi me dose 3 uthan[a]sa a tha-sa m t il[a]n aye cha
(I) kat[a]viya-mute hi me s[a]va-loka-hi[te] (J) t[asa ch]a 4 [p]u[n]a es[e] mule
uth[ane]

20 [a]tha-samtilana cha (K) [na]thi hi kam[ma]tala sava-lo[ka]-hitena (L) yam cha

kichhi fi palakamami hakarh kiti bhutanam [a]naniyam ye[ham hi]da cha [ka]ni
sukhayami palata cha svagarh aladhayitu 6 (M) s[e] eta[y]ethaye iyarh dhama-lipi
Iekhita chila-thitikya hotu tatha cha me puta-dale palakamatu sava-loka-hita[ye]

21 (N) dukale ch[u] 7 iyarh anat[a] 8 agena palakamjVjna

■

TRANSLATION

+

(A) King Devanampriya FriyadarSiri speaks thus.

(B) In times past neither the disposal of affairs nor the submission of reports at
any time did exist before,

(Cj But I have made the following (arrangement).

(D) Reporters have to report to me the affairs of the people at any time (and)
anywhere, while I am eating, in the harem, in the inner apartment, at the cowpen, in
the palanquin, (and) in the park.

(E) And everywhere I shall dispose of the affairs of the people,

(P) And also, if in the council (of Makamatras) a dispute arises, 9 or an amend-
ment is moved, in connexion with any donation or proclamation which I am ordering
verbally, or (in connexion with) an emergent matter which has been delegated to the
Makamatras, it must be reported to me immediately, anywhere, (and) at any time.

(G) Thus I have ordered,

(H) For I am never content in exerting myself and in dispatching business*
(I) For I consider it my duty 10 (to promote) the welfare of all men,

(J) But the root of that (is) this, (viz,) exertion and the dispatch of business.

(Kj For no duty is more important than (promoting) the welfare of all men, 11

(L) And whatever effort I am making, (is made) in order that I may discharge the

debt (which I owe) to living beings, (that) I may make them 13 happy in this (world), and

(that) they may attain heaven in the other (world).

I °pitam Biihler. 2 Restore paiivedetaviye*

3 Jaugada reads tose ; Biihler adds va. 4 Biihler omits cha. 6 hichi Biihler,

6 Read dladhayamiu. 7 cha Senart and Biihler.

8 amnata Senart, anata Biihler.

9 The form samtam corresponds to samto at Girnar, and must be a nominative singular, just as
in the Kalsi edict VIII, C, and as kalamtam in XII, H ; see also kala\nitd\^ XI, E, and halaia % XII,
F and G, and cf. my note on the translation of the Dhauli separate edict I, X.

10 muta for mata occurs also in the Kalsl edict XIII, E (vedaniya-mute gulu^nmte cha). The
change of a to u is due to the preceding labial, as in uchavitcha (Kalsl, VII f C, and IX, B) for
nchavacha (Girnar).

II For the use of the instrumental with the comparative see above, p. 17, n. 3,

13 As kani corresponds to nahi at Girnar, and to sha or she in the two Kharoshthl versions, it
seems to be used as a demonstrative. The same meaning fits in the; pillar-edict IV, H and M;
V, C ; VI, C ; and VI I, H. The singular ham occurs in the Jaugada separate edict I G, and II, C.

F 2

36 THE INSCRIPTIONS OF ASOKA

(M) Now, for the following purpose has this rescript on morality been caused to be
written, (viz, that) it may be of long duration, and (that) my sons and wives 1 may
display the same zeal for the welfare of all men.

(N) But it is difficult to accomplish this without great zeal.

21

SEVENTH ROCK-EDICT: KALSI

fts^fa wm «w sjsft *nprwte

vimtfk s^fir (c) srS ^ ^T^rrai ^^if^on^ (b) h

*R TJ^FT ft ^ifrf (E) ftt|% ft ^ ^ ^WT
22 ffW Hl^jft RhHM T f^SHfHHT ft^ ^Tg

21 (A) Devanaihplye Piyadasi laja [savat]a [i]chhati sava-[pasa]mda vas[e]vu

(B) [sa]ve hi te sayama[m] bhava-sudhi cha ichhaihti (O) jane [ch]u
uchavucha-chh[a]mde uchavucha-la[g]e (D) te savam eka-des[a]rh pi
k[a]chham[t]i (E) vipule pi chu dan[e] 3 asa nathi

22 sayame bha[va]-sudh[i] kitanat[a 3 d]idha-bhatita cha ni[che] badham

TRANSLATION

(A) King Devanampriya Priyadar£in desires (that) all sects may reside everywhere.

(B) For all these desire self-control and purity of mind.

(0) But men possess various desires (and) various passions.

(D) They will fulfil (either) the whole (or) only a portion (of their duties).

(E) But even one who (practises) great liberality, (but) does not possess self-
control, purity of mind, gratitude, and firm devotion, is very mean,

EIGHTH ROCK- EDICT: KALSI

22 (a) ssrffrfcr ^mc^^r^tf^T fafr<**rm ^vr fWfcg (b) %t fanfw

23 (d) ^^m *ftwnn (e) |m ^ ttfa s*w«i*WH ^ ^ ^ fUR-

'M'fo^M xTT rTiTtW (F) ^ c^lf?T frfff "^Tff fq?RIT "fo^feST

22 (A) atikamtam a[m]talam Devanaifapiya [vihala-yatam nama] nikhamisu (B) hida

migaviya amnani cha hedisana 4 abhilamanp] husu (C) Devanampiye Piyadasi
laja das[a]-vasabhlsite samtam nikhamitha 5 Sambodhi

23 (D) tenata dharhma-yata (E) [h]eta iyaih hoti s a mana-b aihbhanan am dasane cha

1 The other versions render it probable that -dale is a clerical mistake for -natale^ ' grandsons \
3 dan\ani\ Biihler. 3 Read u nata*

* Read °sani t which is the reading of Senart and Buhler.
5 "mitha Senart and Buhlen

EIGHTH ROCK-EDICT: KALSI 37

dane cha vudh[a]narii dasa[n]e ch[a] hilarhna-pati[v]idhane cha jja]napadasa
[ja]n[a]sa das[a]ne dhammanusathi cha dhama-palipuchha cha 1 tatopa[ya]
(P) [e]se bh[u]ye lati 2 hoti Devanaihpiyasa Piyadas[i]sa lajine bh[a]g[e] amne

TRANSLATION

(A) In times past the Ddvanantpriyas* used to set out on so-called pleasure-tours.

(B) On these (tours) hunting and other such pleasures were (enjoyed).

(C) When king Devanampriya Priyadardin had been anointed ten years, 4
he went out to SambodhL

(D) Therefore tours of morality (were undertaken) here. 5

(E) On these (tours) the following takes place, (viz.) visiting Sramanas and
Brahmanas and making gifts (to them), visiting the aged and supporting (them) with
gold, visiting the people of the country, instructing (them) in morality, and questioning

i

(them) about morality, as suitable for this (occasion),

(P) This second period (of the reign) of king Devanaihpriya FriyadarMn
becomes a pleasure in a higher degree.

NINTH ROCK-EDICT: KALSI

24 (a) ^nnfa^ fta^fa cTt^t (b) *r s^r^r wx& *fiwfw ^Fireft

^niffe f^RT^fa trwfa^R vffmfa Timy vftmn

ft«3ftlT ^ TFm ^fir^frT

25 (d) % ^2ft %c *§t wm (e) toxr^ ^ Tit to (p) v% 1 * ^^rm

(H) % ^ffftit fqf?Rn fa "tgrTT fa HlfrFTT fa ^g^Tfa%*T fa ftrT-
S^T Tlf^f^^T fa

% (k) fg 4 <j V farti % % (l) ^ tpn v*(*vx& ^rrft^r (m) ^%

ft If TO * fiAfrft* V* WT TOH I^T XRHfrT (n) 5% rT

1 cha Buhler. a Read lati.

3 Instead of this title of Aioka's predecessors theGirnar and Dhauli versions have the word 6 kings'.

4 For the form samiath see above, p. 33, n. 9.

5 viz. f in my territory*; cf. above, p. a, n. 3. The Girnar version reads tenesa, but Shah-
bazgarhl and Mansehra read tmada % which seems to stand for tenatra. Therefore Buhler
(ZDMG, 37. 436) was probably right in explaining tenatd at Kalsi and Dhauli by tern ata.

■

38

THE INSCRIPTIONS OF ASOKA

24 (A) Devanampiye Piy[a]da[s]i la[ja] aha (B) jan[e] uch[av]ucham mamgalarh

ka[l]eti abadhasi av[aha]si vivahasi pajopadane 1 pavasasi e[ta]ye arhnaye cha
edisaye jane bahu magala[th] k[a]leti (G) heta [ch]u abaka-jani[yo] bahu
cha bahuvidham cha khuda [ch]a nilathiya 2 cha magalam kaQa]mti

25 (D) se katavi * cheva kho mamgale (E) apa-phale [ch]u 4 kho [e]s[e] (P) [i]yarh chu

kho mah[a]-ph[a]le ye dhamma-magale (G) he[ta] iyaih dasa-bhatakasi s[a]mya-
patip[a]ti 5 guluna apachiti [p]a[n]an[aih] samyame 0 s[a]man[a]-bambhananam
dane ese amne cha hedise | 7 dhamma-magale nama (H) se vata[v]iye
pitina pi putena pi bh[a]tina pi suvamiken[a] 8 pi mita-rsamthuten[a] ava°
pativesiyena [p]i

26 iyam sadhu iyaifa kataviye [ma]g[a]le Sva [ta]sa athasa ni[v]utiya imam kachhami

ti 10 (I) e hi i[ta]le u magale sa[m]sayikye se 12 (J) siya va tarn atham mvatey[a]
siya puna no (K) hi[da]lokike chev[a] se 13 (L) iyam puna dhamma-magale
akaliky[e] (M) hamche pi tarn atham 14 no ni^eti 15 hida atham 16 palata anamtam
puna pavasati 17 (N) hamche puna 18 tarn atham nivateti hida 19 tato ubhaye[sa]m

27 ladhe hoti hida cha se athe palata 20 cha anamtam puna 21 pasavati tena dhamma-

magalen[a]

TRANSLATION

(A) King Devanampriya Friyadarfiin speaks (thus).

(B) Men are practising various ceremonies during illness, at the marriage of a son
or a daughter, at the birth of a child, 32 (and) when setting out on a journey; on these
and other such (occasions) men are practising many ceremonies.

(0) But in such (cases) mothers and wives 23 are practising many and various
vulgar and useless ceremonies,

(D) Now, ceremonies should certainly be practised.

(E) But these (ceremonies) bear little fruit indeed.

(F) But the following bears much fruit indeed, viz. the practice of morality.

(G) Herein the following (are comprised), (viz.) proper courtesy to slaves and
servants, reverence to elders, gentleness to animals, (and) liberality to 6ramanas
and Brahmanas ; these and other such (virtues) are called the practice of morality.

(H) Therefore a father, or a son, or a brother, or a master, (or) a friend or an
acquaintance, or even a (mere) neighbour ought to say : — ' This is meritorious. This

■

I This word cannot be correct, because in the Kalsl dialect the locative of upadana would end
in -asL Read therefore (with Dhauli and Jaugada) *daye, which is the actual reading of Senart and
Buhler, 8 ntiathiyath Senart, nilathiymh Buhler.

3 Read kataviye. 4 vu Buhler. 6 -patipdti Buhler. 6 sdyamme Senart, sayame Buhler.

7 Instead of this mark of punctuation Senart and Buhler read tam.

8 *ken\£\ Buhler. 0 ava Buhler. ka[thd\miti Buhler.

II ivate Buhler- 12 Buhler adds {hott\. 13 cha vase Senart and Buhler,

u atham Buhler. 15 Read, as at Mansehra, nivateti. 16 Read (with Shahbazgarhi) atha.
17 Read pimmam pasavati 18 suka Senart, puna Buhler. 19 hida Senart and Buhler,
30 °td Senart and Buhler. *i Read punmam, which is Buhler's reading.

22 Buhler (ZDMG, 37. 431 f.) derived the locative npadayefxom a supposed Sfct feminine *utpad.
Shahbazgarhi reads npadane y which either corresponds to Skt utpddane, or is a mistake for the
Mahsehra reading, upadaye.

23 Buhler (ZDMG, 37. 433) proposed translating f nurses and mothers \ Cf. ambika-madukekim
in the Mrichchkahatika, act VIII, verse 19,

NINTH ROCK-EDICT: KALSI

39

practice should be observed until the (desired) object is attained, (thinking) : 1 I shall
observe this '*

(I) For other a ceremonies are of doubtful (effect).

(J) One may attain his object (by them), but he may not (do so).

(K) And they (bear fruit) in this world only*

(L) But that practice of morality is not restricted to time.

(M) Even if one does not attain (by it) his object in this (world), then endless
merit is produced in the other (world). 3

(N) But if one attains (by it) his object in this (world), the gain 4 of both (results)
arises from it ; (viz.) the (desired) object (is attained) in this (world), and endless merit is
produced in the other (world) by that practice of morality.

TENTH ROCK-EDICT: KALSI

27 (a) ^rftrc fww vft f^fir *rir <h^fh tptRt ^rut

% ffc ^ ^tfr^ fir (b) vrart fxra^ft

28 TST^T *rat fifrffT ^5 (C) fifife c^RffT ^aRfift fvpafk

7%w\ rT tpi mTtfimw m fififir wm 3rou<*ra% finrrfir fir

(D) ^ ^| !TfH«% Tt (E) ^ ^ ^%?f Vh*l ^1

29

27 (A) Deva[nam]piye Piy[a]dasha 5 laja 6 y[a]sho va kiti va no [ma]hathava 7

manati an[a]ta [ya]m pi yaso va ki[t]i va ichh[at]i tadatvaye ayatiye cha jane
dharhma-sususha susushatu me ti dharhma-vatarh va anuvi[dh]iya[ih]tu 8 ti

(B) dhata[k]aye 9 Devana[m]piye Piyadasi

28 laja yasho va kiti va ichha 10 (C) am eh[a] kichhi lakamati 11 Devanampiye 12

Piyadashi laja ta [sha]va 13 palarhtikyaye 14 va kiti sakale apa-p[a]lashave 15
shiyati ti (D) [e]she chu palisave e apune 10 (E) dukale chu kho eshe
khudakena va vagena 17 ushutena va ana[ta] agen[a pa]Iakamena shava[ih]
palitiditu (F) [h]e[ta chu] klio

29 [u]shate[na] va dukale

1 From this word to the end of the edict the KalsT version differs completely from the Gimar
one, Dhauli and Jaugada agree with Gimar, but the two Kharoshthi versions with KalsL

2 i[ta\te is the regular equivalent of \t\tare at Mansehra. Shahbazgarhi reads however etake.

3 The words palaia anamtam fumnam pasavaii occur again in N, and in the Kalsl edict XI, E.
In these two cases pasavaii is construed with an instrumental, and in the last case it corresponds to
bhavaii in the Girnar version- Buhler (ZDMG, 37. 580) was therefore right in explaining it by
pasavvati=Sanskrit prasavyaie* * Cf. above, p. 19, n. 16. 6 Read Piyadashi.

G laja Senart, laja Biihler. 7 The Girnar version reads mahathavah\a\

8 *yata Senart, °yatu Biihler.

9 Read etakaye, which is the reading of Senart and Buhler.

10 Read ichhati. 11 Read palakamatu 12 Devanam Senart and Buhler.

18 savant Senart, stiavam Buhler. 14 paliti Senart, palati* Buhler. 15 Read -palishave*

16 The syllable ne was entered subsequently; apztmne Senart and Buhler.

17 vagena Senart and Buhler.

4°

THE INSCRIPTIONS OF ASOKA

TRANSLATION

(A) King Devanampriya Priyadarain does not think that either glory or fame
conveys much advantage, except whatever glory or fame he desires (on account of his
aim) that in the present time, and in the future, men may (be induced) by him to practise
obedience to morality, or that they may conform to the duties of morality.

(B) On this (account) king Devanampriya FriyadarSin is desiring glory and
fame.

(C) And whatever effort king Devanampriya Priyadarsin is making, all that (is)
only for the sake of (merit) in the other (world), (and) in order that all (men) may run
little danger. 1

(D) But the danger is this, viz. demerit

(E) But it is indeed difficult either for a lowly person 2 or for a high one to
accomplish this without great zeal (and without) laying aside every (other aim).

(F) But among these (two) it is indeed (more) difficult to accomplish just for
a high (person),

ELEVENTH ROCK-EDICT ; KALSI

29 (a) ^rrefo^r fkvzfa <3i*n ^ (b) ?rfa ^ srf^f wsre i

TOtrfW* I TOM I (C) rTrf U% ^PTO^ifa 1 W WRwfrl »

30 tit^tr OTt^ (d) ^ mfzw ftifiRT fq s?N ft *nf?Ri ft?

29 (A) Devanamp[i]ye PiyadasM [l]aja hevarh ha 3 (B) nathi h[e]dishe dane adisha *

dha[m]ma-dane | dhama-shav[i]bhage 5 \ dha mm a-shambadh[e] | (0) ta[ta] eshe
dasha-bhatakashi | shamya-patipati mata-pitishu i shushusha | mita-shaihthuta-
natikyanam samana-[ba]mbhanana 6 [da]ne

30 pananam anal[am]bhe (D) eshe vatav[i]ye pi[t]ina pi pute[na] 7 pi bha[t]ina pi

sh[a]vam[i]kyena 8 pi mita-^amthutana fl ava p[a]tiveshiyen[a] 10 iy [a]m shadhu 11
iyam kataviye (E) [£]e tatha kalafmta] hidalokikye cha kam aladhe hoti palata
ch[a] 13 anata 13 puna 14 pasavati tena dhamma-danena

1 The form skiyati occurs again in the Kalsl edict XII, B, where it is spelt Hydtu C£ also
siyaH in the Shahbazgarhl edict XII, L, and in the Mansehra edict X, C-

2 In Sanskrit the word varga means ■ a class ' ; but here and in the two KharoshthT versions it
corresponds to Jana,**, person', at Girnar. The same is the case in the first separate rock-edict,
where Dhauli (K) reads jatte, and Jaugada (L) \vd\ge. See also hedisameva vagaih, 'a person of the
same description 1 , in section A A of the same edict at Dhauli*

3 Read aha. * yadisam Senart, \a\disham BUhler.

6 dhammorshmhvibhage Buhler. 6 sanumor and °nanam BUhler.

7 puts Senart and Buhler ; the syllable na seems to be entered below the line.-

8 Read slmvami* 9 The ta of mita- stands below the line ; read °teniL
10 paiivest Buhler. 11 sadhu BUhler.'

12 cha Senart and Buhlen 13 amnatam Senart, anamia Biihler.

14 pumna BUhler ; read anathtam pumnam.

ELEVENTH ROCK-EDICT: KALSI 4t

i

TRANSLATION

(A) King Devanampriya PriyadarSin speaks thus,

(B) There is no such gift as the gift of morality, the distribution of morality, (and)
kinship through morality.

(C) Herein the following (are comprised), (viz.) proper courtesy to slaves and
servants, obedience to mother and father, liberality to friends, acquaintances, and
relatives, to £ramanas and Brahmanas, (and) abstention from killing animals*

(D) Concerning this a father, or a son, or a brother, or a master, (or) a friend or
an acquaintance, (or) even a (mere) neighbour, ought to say ; — ' This is meritorious.
This ought to be done \

(E) If one is acting thus, 1 (happiness) in this world is attained, 3 and endless merit
is produced 3 in the other (world) by that gift of morality.

r a

.\

-l

TWELFTH ROCK-EDICT: KALSI

tjsrnl (b) ^ Trarr "^rr ^rW *rcfw ^wr fori
siiMnfe feiTfw ^^ptosr (c) *jr<*refe *n ^|f^vT (d) tto -%

34 swfe i ^rrftt ^ i pi fir i (k) ii ^ rm *m\ vnm i

f¥?r TOyrafe fen i tr^xrrfefff i (m) ^bt i iwnnaro \
■fawn

35 (n> sjq ^ vfim i tr^ i ^ ^mur^ift ^tt i ftfr fttwr i

— - — , — - - - - - — -■■

1 For the form kalamtam see above, p; 35, n. 9,

2 For cha kam see above, p. 31, n. 6*
s See above, p, 39, n. 3.

1st* G

e
12

4* THE INSCRIPTIONS OF ASOKA

30 (A) [Djevanapiye [P]iyadash[i]

31 laja shava-pasham[dan]i 1 pav[a]jita[n]i gahathani va pujeti danena vividh[aye] 2

cha | 3 puj[a]ye (B) n[o] ch[u] tatha dane va puja va Devana[m]piye m[a]nati
atha k[i]ta 4 £[a]Ia-v[a]dhi 6 £iyati £[a]va-pa£adana 6 (C) Sala-vadhi 7 na
bahuvidha 9 (D) tafia chu inam 10 mule a va[cha]-guti kiti t[i] 11 ata-pa£ada-
[v]a 13 puja va pala-paSamcla-galaha va M no [Sajya 15

32 ap[a]k[a]l[a]na£[i] lahaka 16 va liya [ta]gi 1T ta5i pakalan[a]s[i] (E) pujetav[i]ya chu

p[a]la-pa[£a]da tena tena akalana 18 (P) heva 19 kalata ata-pa£ada 20 badham 21
vadhiyati pala-pa£ada pi 22 va upakaleti (G) tada 23 anatha 24 kalata ata-pasada
cha chhanati pala-paiada 85 pi va apakaleti (H) ye [h]i kechha [a]ta-pagada
punati 20

33 pala-pashada va \ ga[la]hati \ shave ata-pasharh[da]-bhatiya va kiti \ ata-pashamda 27 1

[d]ipayema she cha puna tatha | kalamtam i badhatale i up[a]hamt[i] i ata-^
pashamdashi | (I) shamavaye 28 vu 20 shadhu kiti | amnamanasha dhammam i
shune[y]u cha t shushusheyu cha ti | (J) hevam hi Devanampiyasha ichha
kimti 30

34 sava-pashaihda | baha-shuta 31 cha kayanaga 32 cha i huveyu ti l (K) e [cha] 33 tata

t[a]t[a] 34 1 p[a]sh[aih]na 85 1 te[hi vajtaviye | (L) Devanapiye no tatha | danam
va | puja va i mamnatjTJ | atha kiti sh[a]Ia-v[a]dhi ™ §iya | shava-pashamdatim 87 \

1 Read sfwva- ; skava pdskantdani Buhler.

2 vividhaya Senart, vividJmia Buhler.

8 Buhler omits this sign. 4 Read kiti.
5 iala- Senart and Biihler,

c The syllable na (nam Biihler) was inserted subsequently*
7 iala- Biihler. 8 The other versions read tu*

9 The syllable vi was inserted subsequently.

10 Read iyam s which is the reading of Senart and Biihler.
V- ta Senart and Buhler.

12 The syllable ta of ata* is entered above the line ; -paiada Senart, -pasamde Biihler.

18 Cancel va*

14 The words pala-pasamda-galaha va are entered above the line ; below them the words ti
apaialaha va are struck out,

16 Readies, m R ea d fa/mho.

17 Read taU, which is the reading of Senart and Biihler.

19 Read akalena. 19 hevam Senart and Buhler.

20 -paiada Buhler.

21 badham Senart and Buhler.
Ba pt is entered above the line.

25 The syllable da is entered above the line.
24 anmathd Buhler ; read tad-anatha*

26 The syllable pd is entered above the line ; -paiada Buhler.
2fi puyati SenBxUpwiati Buhler ; read probably pujetu

One feels tempted to read -pashamdam. But the point after da stands much lower than an
Anusvara, and a similar point occurs quite below the da in three other cases : ata-pasada in G,
sava-pashamda in J, and shava-pashamdatim in L.

28 samd Buhler. 29 Read chu \ va Senart and Buhler. 30 Mi Buhler.

81 Read balm-, which is the reading of Senart and Buhler.

82 Read u ndgama. ™ va Senart and Buhler.

34 tata Senart and Buhler. 85 pashamna Buhler*

30 shala- Buhler. 8 * Read °danam ti.

37

TWELFTH ROCK-EDICT : KALSI

43

(EE) bahuka ch[a] | etayathaye i viyapata ! dha[m]ma-mahamata \ ithidhiyakha-
mahamata | vacha-bh[u]mikya | ane va [n]iky[a]y[a] 1
35 (N) iyam cha etisha i phale i yam ata-pashamda-vadhi cha | hoti dharhmasha 2 cha
dipana \

TRANSLATION

(A) King Devanampriya Friyadarsin is honouring all sects : ascetics or house*
holders, with gifts and with honours of various kinds,

(B) But Devanampriya does not value either gifts or honours so (highly) as
(this), (viz.) that a promotion of the essentials of all sects should take place. 3

(C) This 4 promotion of the essentials (is possible) in many ways. .

(D) But its root is this, viz. guarding (one's) speech, (i.e.) that neither praising
one's own sect nor blaming other sects should take place on improper occasions, or
(that) it should be moderate in every case.

(E) But other sects ought to be honoured in every way.

(F) If one is acting thus, 5 he is promoting his own sect considerably and is
benefiting other sects as well.

(G) If one is acting otherwise than thus, he is both hurting his own sect and
wronging other sects as well.

(H) For whosoever praises his own sect or blames other sects, — all (this) out
of pure devotion to his own sect, (i. e.) with the view of glorifying his own sect, — if
he is acting thus, he rather injures his own sect very severely.

(I) But concord is meritorious, (i.e.) that they should both hear and obey each
other's morals.

(J) For this is the desire of Devanampriya, (viz.) that all sects should be both
full of learning and pure in doctrine.

(K) And those who are attached to their respective (sects), ought to be spoken to
(as follows).

(L) Devanampriya does not value either gifts or honours so (highly) as (this),
(viz.) that a promotion of the essentials of all sects should take place.

(M) And many (officers) are occupied for this purpose, (viz.) the Mahamatras of
morality, the' Mahamatras controlling women, the inspectors of cowpens, or other
classes (of officials).

(N) And . this is the fruit of it, (viz,) that both the promotion of one's own sect
takes place, and the glorification of morality*

THIRTEENTH ROCK-EDICT : KALSI

fafsRTT 1 (B) f^ftft I lflTOlti# | % era! \ smt^irfffl* I

rTfT ^ I ^|m^rl% I (C) rfWt TO I cW* \ I

frT% I W

1 nikaye Senart, niia[ya\ Biihler. 2 dhamasha Buhler*

3 For Hyati see above, p. 40, n. 1. 4 For the pronoun na see above, p. 13, n. 5,

5 For the form kalamtam see above, p. 35, n. 9.

G 2

44 THE INSCRIPTIONS OF ASOKA

ftw I ft fa fafl I qfcjTOlfr I (E) Uffefqlri ft I ftf*R*R 1 ^

win i «m "«fr j l *n7% i m i *R*rT 1^1 i

I ^hPmTO I (F) & ft ^ I Klft I g U 3*Tf ffi 3T I
37 (G) 1 ffiTT ^rfrf ^R*tf «l "^R 3R HT^fe *pTf^1T ^5 ftftrTT

^rewzqft MMmOmPri f^rffTHT W ttwt ttfff wnW

ss (h) ^I^rft ^ft%iR fiR% mr<m.f$i ^ ?tr fiw^ja^^fnffm
ftwi ta^m wat ft hr^t ttft (i) itfzxft ^

Hft 3R ft^iRT SIRiTT
39 *R^ ifa fftlft 3R*^fa IrTT *Tfa *f^R I l£«htf c*ft

ft r trroft i *vr vmk \ (k) q sr i w^r srfS^ i

^ Tfe ^ I » if fit ^ «R I ^rvTFt I

i?. — South Face of Kalsi Rock.

3 (o) 335

6 "^^Rftw $ tRftg^ (a) qf ^ ^^Rft

6 q%| ^ ^I&f ^ ^ ft aft*RMi)feJ ^fiT ^srfrRt^ TR *rRHT ' ' *H5

7 ^ffirtWlT Wife 8 H^TR (p«5^ HR 3lftfti% «TR THfiT •TT-

s n 3r fa<w$<c* im fW ^Sfe q^ n ^r ifttrfon ihi^n (r)

» Ifer wrstftsRft 3tH«M)r3§ *flwnwfrri§ Hfaftfrifw«Wg

10 3ronc?^$ wqHT ^Rftw Mw^qft ^•fsiiifrf (s) *ra ft ^riT

11 ^Rftror % ^ft $ ft ^b^rAh* f^ra^i

12 jRigaft srgftft^ ^rgftftfastei (t) ^ §

13 ua%*r lift *ram ftsrc ftft^yS $ (u) nvr *n ftft ftft ftft

iRft^l-

KALSI ROCK; EAST FACE

Page 44

Scale One-sixth

THIRTEENTH ROCK-EDICT: KALSI 45
14 fa (V) cTpiT ^ ^ faffT (W) ffl<$fjrer3^ TfifHOT *fcffrl \^Hfit3

i8 fm (z) to ^ ^ facrfw §ta ^mwfir (aa) xk %cflf«

■

«

35 (A) atha-[va]sba- I bhishita- 1 1 sha [De]ranaiiipiyaslia Piyadashine i lajine i

Kaligya vijita | (B) diyacjha-mite 3 1 pana-shat[a]-shaha[£]e | ye [ta]pha apavuclhe [|
i £a]ta-[sha]hasha-mite 8 1 tata hate | bahu-tavatake 4 | va mate (C) tat[o 5 pa]chha \
adhuna ladhesha 0 \ Kaligyeshu | tive | dhamma[vay]e

36 dhamma-k[a]mata i dhammanushathi cha | Devanampiyasha | (D) sh[e] athi

anushaye | Devanampiya[sh]a i vijin[i]tu 7 | Kaligyani | (E) avijitam hi \
vijinamane | e tata | vadha 8 va i malane va | apavahe [va] i jan[a]sha | [sh]e
badha | vedaniya-mute | g[u]l[u]-mut[e] cha \ Devanam[pi]yasha | (F) iyarh pi
chu | tato | galu-matatale i D[e]vaiiampiyasha *

37 (G) [ya] tata 40 vashati b[a]bhana n va shama 12 va ane va paSarhda gih[i]tha va

yelu vihita [e]sh[a] a[gabhu]t[i]-shushusha 13 m[a]ta-piti-shushusha 14 galu-shusha 15
mita-shaihthuta-shahaya-natikeshu da^a-bha[ta]kash[i 1G sha]m[y]a-patipati didha-
bhatita tesham tata hoti [upa]ghate va vadhe va abhilatanam va vinikhamane

38 (H) yesharh va pi shuvihi[t]anam 17 shinehe avipahine e tanaih mita-£aihth[u]ta-

sha[h]aya-[na]tikya 18 viyashanam 19 papunata 20 tata 21 she [p]i t[a]namev[a] 2 *

I"

I

cha Devaua[m]piyasha (J) n[a]thi cha. she jan[a]pade yata nathi ime nikaya
anata 23 T[o>eBh[u] M
39 bamhmane ch[a] shamane cha nathi cha kuvapi jan[a]padashi [ya]ta n[a]thi
m[a]nushan[a] 25 | ekatalashp p]i | pashadashi | no n[a]ma pashade I (K) she
ava[ta]ke 28 jarie \ t[a]da Kali[m]geshu i 27 [ladheshu ha]te ch[a] 28 mat[e] cha I
[apavudhe cha t] tato 29 shat[e] bhage va I shah[a]sha-bhage va \ aja gulu-mate
va \ Bevaiia{m]piyasha

I bJtisita- Buhler. 2 -m\d\te Buhler. » -mate Buhler* 4 -iavamtahe Buhler.
5 tata Senart and Buhler. ' 6 Read ladheshu, which is Biihler's reading.

7 This word may be read also vijimii, as both an i and a u are affixed to the last consonant.
. 8 vadhaiii Buhler. 9 Buhler adds i. x

10 Read ye tata in accordance with the Shahbazgarhl version, which reads ye taira ; savatd
Senart and Biihler, who adds I.

II bambhana Senart and Biihler. 12 Read shamana.
ia ag\a\bh\itta\ Biihler, 14 mata- Buhler.

. M -shnsha Buhler ; read -skushusha. 18 -bha\td\kashi BUhler.

. 17 \skaYnvihitanam Buhler. 18 The syllable na seems to be entered above the line.

" viyashane BUhler. 20 Read papundti, which is Biihler's reading.

21 tata Buhler. 22 W Buhler. 23 anamtd Senart and Biihlen

24 yenesha Buhler. 25 *$hdnam Biihler. 20 avatake Buhler. 27 Buhler omits t.

28 cha \ Buhler. 29 tata Senart and Buhler. . - *

46 THE INSCRIPTIONS OF ASOKA

B. — South Face of Kaisi Rock.

1

3 . . . . . [neyju (O) ichha 1

4 sha[va-bhu] 3 [shayama shamacha]liya[rh] madava ti (P) iyam vu 3

mu

5 Devanampiyesha 4 ye dha[ih]ma-vijaye (Q) sh[e] cha puna ladhe Devana[m-

p]i cha s

6 shaveshu cha ateshu a shashu pi [yojjana-shateshu 0 at[a] Atiyoge nam[a] Yo[na-

la] . . 7 [pa]Iam cha tena

7 A[m]tiyogena chatali 4 lajane Tulamaye [na]m[a] Amteki[ne na]ma Maka na-

8 ma Alikyaslrudale nama nicharh Choda-Pamdiya avarh Tambaparimiya

hevamev[a] a (R) hevameva

9 0u]da Ia[ja}v^avashi fi YonarKambojeshu Nabliak[a>Nabliapamtishu 10 Bhoja-

Pitinikye[sli]u

H> [A<Uia]-P[a]lade[sIi]u [sha]vata [D]eva[na]ihpi[ya]sha dhammanu[sha]thi
anuvataihti (S) y[a]ta pi duta

11 Devana[mp]iyasa no yamti t[e] pi sutu Dev[aaia]mp[i3namya 11 dh[amma]-vutaih

v[i]dh[a]na[m]

12 dhaihmanusa[th]i dha[th]ma[th] anuvidhiyama 13 [a]nuvidhiytsarha 13 [ch]a (T) ye

se [Ia]dhe ,

13 etakena hoti savata vi[ja]ye 14 piti-lase se (U) gadha sa hoti piti piti dhamm[a]~

vijaya-

14 shi (V) lahuka v[u] 15 kho sa piti (W) palamtikyameve maha-phala mamnath[ti]

Dev[e]nam[pi]ne 10

15 (X) etaye cha athaye iyam dha[m]ma-Iipi likhita kiti puta papota " me a[su]

16 nava[rh] vijay[a] ma vljayataviya 18 manishu shayakashi no 10 vi[ja]yashi kharhti 20

chalaihu-* 1

17 dathdata [cha] lochetu tameva cha vijayam manatu ye dhamma-vijaye (Y) she

hidalokikya palalo- .-

18 kiye 22 (Z) shava cha ka 23 nilati hot[u] uyama-lati (AA) sha hi hi[da]lokika

pa[la]lokikya

■m

I Restore ichhaii* . 2 Restore -bhuiamm* z Read chu*
* Read *piyasha. 5 Restore °piyasa hidm cha.

Q There is a fissure in the rock between yojana and skateshu.

7 Restore -laja. 8 hevameva Biihler, 0 \Bi\da4aja Visa - Vaji- Biihler,,

10 Nabhaku- Senart, Nabhake Biihler.

II *piniya Senart, °piya?hya Biihler ; read °p£yasa.

12 Read yamti 9 which is Buhler's reading.

13 Read *samti t which is Buhler's reading,

14 This word is entered above the line.

15 Read chu.

16 Read palamtikyameva maha-phalam mamnati Devdnampiye*

17 papota Senart and Biihler. 18 vijayamtaviya Biihler.

19 Read perhaps yo (= Prakrit yeva) } as at Shahbazgarhl,

20 There is a fissure in the rock here.

sx Cancel the sign of punctuation and join lahu~. sa ki . ye Biihler.

33 Biihler omits ka ; read ham and see above, p. 31, n. 6.

THIRTEENTH ROCK-EDICT : KALSI 47

• • •

TRANSLATION

(A) When king Devanampriya Priyadarfiin Iiad been anointed eight years,
(the country of) the Kalingyas was conquered by (him).

(B) One hundred and fifty thousand in number were the men who were deported
thence, one hundred thousand in number were those who were slain there, and many

+

times as many those who died.

(0) After that, now that (the country of) the Kalingyas has been taken,
Devanampriya (is devoted) to a zealous study of morality, to the love of morality,
and to the instruction (of people) in morality.

(D) This is the repentance of Devanampriya on account of his conquest of
(the country of) the Kalingyas. »

(E) For, this is considered 1 very painful and deplorable by Devanampriya, that,
while one is conquering 2 an unconquered (country), slaughter, death, and deportation
of people (are taking place) there,

(P) But the following is considered even more deplorable than this by Devanam-
priya.

(G) (To) the Brahmanas or Sramanas, or other sects or householders/ who are
living there, (and) among whom the following are practised : obedience to those who
receive high pay, 4 obedience to mother and father, obedience to elders, proper courtesy
to friends, acquaintances, companions, and relatives, to slaves and servants, (and) firm
devotion, — to these then happen injury or slaughter or deportation of (their) beloved ones.

(H) Or if there are then incurring misfortune 5 the friends, acquaintances, com-
panions, and relatives of those whose affection (for the latter) is undiminished, although
they are (themselves) well provided for, 6 this (misfortune) as well becomes an injury to
those (persons) themselves. 7

(E) This is shared by all men 8 and 0 is considered deplorable by Devanampriya.

(J) There is no country where these (two) classes, (viz.) the Brahmanas and the
Sramanas, do not exist, except among the Ydnas ; and there is no (place) in any
country where men are not indeed attached to some sect, 10

■ ■ *

(K) Therefore even the hundredth part or the thousandth part of all those people

1 For muta = mata see above, p, 35, ri. 10.

2 vijinamane is a nominative singular absolute ; see my note on the translation of the Dhauli !
separate edict I, S.

3 Cf. the rock-edict XII, A, and the Delhi-Topra pillar-edict VII, Y.

4 Bilhler (ZDMG, 37. 59a fc) took agabkuti^agrajanman, 'a member of a higher caste* or
f a Brahmana * ; but the various reading in the two KhardshthI versions, agrabhttti % suggests that
the second member of the compound is Skt. bhriti.

6 papunaii is used in the same way in the Dhauli separate edict I, J, and the Jaugada separate
edict I, K.

* For this meaning of mvihiia see Childers, Pali Dictionary, s. v. vidahati.

7 The correct construction of this section is due to Luders, who showed that effinmh must
be divided into e tanaiit \ see SPAW, 19 14. 85a.

8 Le. 'a share of this falls upon all men 1 ; see Thomas in V- A. Smith's Asoka, sec. ed.,
p. I73 5 n. u

9 The cha after gulit-mate corresponds to the preceding cha after faiibhage* In the same way
the double nathi cha in the next section co-ordinates the two sentences.

10 See above, p. 25, n. 3,

48 THE INSCRIPTIONS OF ASOKA .

who were slain, who died, and who were deported at that time when (the country of)
the Kalingas was taken, (would) now be considered very deplorable by Devanampriya.

(O) desires towards all beings • self-control, impartiality,

(and) kindness.

(P) But this by Devanampriya, viz, the conquest by morality.

(Q) And this (conquest) has been won repeatedly by Devanampriya both [here] *
and among all (his) borderers, even as far as at (die distance of) six hundred yojanas*
where the Ydna king named Antiyoga 3 (is ruling), and beyond this Antiyoga,
(where) four — 4 — kings (are ruling), (viz, the king) named Tulamaya, 0 (the king)
named Antekina, 4 (the king) named Maka, 5 (and the king) named Alikyashudala, 6
(and) likewise 7 towards the south, 8 (where) the Chodas and Fandyas (are ruling), as
far as Tamraparni.

(R) Likewise here in the king's territory, among the Tonas and Kamhojae, 0
among the Uabhakas and Kabhapanktis, 10 among the Bhojas u and Pitinikyas, 12
among the Andhras 18 and Paladas, 1 *— everywhere (people) are conforming to
Devanampriya's instruction in morality. _ -

(S) Even those to whom the envoys of Devanampriya do not go, having
heard of the duties of morality, 16 the ordinances, (and) the instruction in morality of
Devanampriya, are conforming to morality and will conform to (it).

(T) This conquest, which has been won by this . everywhere; causes the feeling
of satisfaction.

(IT) Firm 19 becomes this satisfaction, (viz.) the satisfaction at the conquest by
morality.

1 viz. * in my territory * ; see section R below, and cf. above, p. 3, n. 3.

2 The Shahbazgarh? version reads Amtiyoka. For Antioehus II of Syria see above, p. 3, n. 1 1.

3 The Girnar version reads Turamdya % and the Shahbazgarhi one Turamaya*
•■♦■The Shahbazgarhi version reads Amiikinu 6 The Girnar version reads Maga.

* The two Kharoshthi versions read Alikasttdara. The four kings are Ptolemy II
Philadeiphos of Egypt (B.c. 385-247), Antigonus Gonatas of Macedonia (276-239), Magas of
Cyrene (c. 300-250), and either Alexander of Epirus (273-c. 255) or, more probably, Alexander
of Corinth (352-c. 244); see Lassen's Ind* Alt., vol. II, p. 255, and Beloch's Grieckische Geschichie*
3. 2, 105.

, 7 The two Kharoshthi versions omit this word.

8 This is Senart's rendering of nicham (i. e. ntcham). Bfihler {ZDMG, 40, *37) added that the
Rigveda uses its synonym nyak in the same sense. 0 See above, p. 10, n. u

10 As remarked by Buhler (ZDMG, 40. 138)1 Prakrit paihU=S\&. fa&ktL

11 Buhler (ZDMG, 40- 138) connected the Bhojas with the city of Bhojakata in East Berar,
which is mentioned in a Vakataka grant {Gupta Inscrs*> p. 241) and in the Bharaut inscriptions
(I A, si. 240). But as, in the rock-edict V, J, the Pitinikas appear among Asoka's western borderers,
the Bhojas, who are coupled with them here, will have to be looked for in the west as well.

12 . The Pitinikyas are identical with the Petenikas in the Girnar edict V; see above, p. 10,
n. 3. The Shahbazgarhi and Mansehra versions read Pitintka m

13 Andhra is the old name of the Telugu country and people. *

14 The Girnar version seems to read Pdrhitda^ and the Shahbazgarhi one Palida* Buhler
(ZDMG, 40. 138) identified this word with Pnlinda and noted that the Andhras and Pulindas are
mentioned together already in the Aitareya-Brdhmatja^VlI^ 18. But the variants at Girnar and
Kalsl render this identification very improbable. Parinda reminds us of the Sanskrit pdrtndra f
* a lion 16 C£ dhamma-vuiam cha anuvidhiyaidm in the Girnar edict X, A,

10 As suggested by Buhler (ZDMG, 40. i$8),gad6d (instead of which two other versions read ,
ladhd or ladha) may represent *gdddfid t from Pali gddftati, * to stand fast/

THIRTEENTH ROCK-EDICT: KALSI 49'

■

(V) But this satisfaction is indeed of little (consequence).

(W) Devanampriya thinks that only the fruits in the other (world) are of great
(value). 1 . '

(X) And for the following purpose has this rescript on morality been written, (viz,)
in order that the sons (anci) great-grandsons (who) may be (born) to me, should not
think that a fresh conquest ought to be made ; (that), if a conquest does please them, 3
they should take pleasure 3 in mercy and light punishments; and (that) they should
regard the conquest by morality as the only (true) conquest

(Y) This (conquest bears fruit) in this world (and) in the other world.

(Z) And let all (their) pleasure be the pleasure in exertioa. 4

(AA) For this (bears fruit) in this world (and) in the other world,

FOURTEENTH ROCK-EDICT: KALSI

20 %m ^ifa *?fi^n ^ftr fip&w (b) vfift (c) hqrfr

ft ft-

21 f*ft ^| ^ fofig& Swfanfw fcm (d) ssifa Iitt ^ ^nr

22 ft m mt ^ to tf^raT (e) ^ tn*rr

19 (A) iyarh dhama-lipi Dev[anamp]i[y]e[n]a [P]iyadasina 5 lajina likhapita athi

yeya sukhi-

20 tena 6 [a]thi majhimena athi vithatena (B) no hi savata save [gha]tite n (C) mahalake

hi vi-

21 jite bahu cha likhite lekhapeSami cheva nikyam (D) athi chaheta puna pun[a] 8 la[p]i-

22 t[e] tasha tasha athasha madhuliyaye yena jane tatha patipajeya (E) she shay a 9

ata k[i]chhi a- #

23 samati likhite disha va shamkheye 10 kalanam va alochayitu H[p] ikalapaladh ena va

. — — ■ — 1 — - — i_ " — ■ — ■ ■ ■' — ■ — ■ — - — ■ — — —

1 maha-phala is perhaps a Karmadharaya, while it may be a Bahuvrlhi in the rock- edict
IX, F, Cf. the first separate rock-edict, where maha-apaye (Dhauli, R) or makSpay\e\ (Jaugada, S)
must be a Karmadharaya, as it forms the predicate of the feminine asampatipati\ the preceding word
maha-phale may be a Bahuvrlhi at Dhauli, but a Karmadharaya at Jaugada.

■ 2 shay oka may be an adjective formed, of svayam t and having the same meaning as spa[ka]
(=Skt. svaka) at Shahbazgarhi, and as sarasaka at Girnar, for which see above, p. £&5 a n. 5.

3 For hcheiu see above, p. 8 t n. 3.

4 vyama is synonymous with utthana and parakrama in the rock-edicts VI and X,

6 °daskind Biihler. G Girnar reads samkhitena*

7 The syllable te was entered subsequently. 8 punam puna, Biihler.

0 Read s/iiyd, which is Buhler's reading. The syllable ska is entered above the line.
10 Read probably skamhhaya in accordance, with the Girnar version (sac/i/iaya) and the Shah-
bazgarhi one {samkhay\a\)*

wis H

50 THE INSCRIPTIONS OF ASOKA

TRANSLATION

(A) These rescripts on morality have been caused to be written by king Devanam-
priya Priyadarfixii either in an abridged (form), or of middle (si^e), or at full length,

(B) For the whole was not suitable everywhere.

(0) For (my) dominions are wide, and much has been written, and I shall
constantly 1 cause still (more) to be written. .

(D) And (some) of this has been stated again and again because of the charm of
certain topics, (and) in order that men should act accordingly.

(E) But some of this may have been written incompletely, either on account of
the locality, 2 or because (my) motive was not liked, or by the fault of the writer-

BELOW THE FIGURE OF AN ELEPHANT ON THE NORTH FACE

OF THE KALSI ROCK

gajatame

TRANSLATION
The best elephant. 3

III. THE SHAHBAZGARHI ROCK

i

FI RST ROCK-EDI CT : SH AHB AZGARH I
A. — East Face of Shahbazgarhl Rock.

H^ftrT^ (C) fa ^ W&l (D) wwfa ^rftro

2 (b) saftrj ft ^ M&m.. ^ "^rfa^ra fn^ftw T^t (f) ijt

- ' 1 ■ ■ .. ■ r ■ : ■ i ■

^rcftfog ijxR^ (g) ^ ijw

3 OTf^fir ftjftra 113 -lift ft ^fn *ift gf*i<t f'ft ^ it fir f% 3t

1 Senart and Buhler consider nikyam a dialectical variant of mtyam.

2 disvs used in the sense of di£a t unless dterAz is simply a clerical; mistake for the Girnar reading

3 Cf. the similar labels at Girnar (below edict XIII) and at Dhauli (at the end of edict VI), and
see above a p> »7, n.

KALSI ROCK ; SOUTH FACE

Page 50

■

KALSI ROCK; NORTH FACE

Scale One-sixth

FIRST ROCK-EDICT: SHAH B AZ GARH I 51

■

1 (A) [aya] 1 dhrama-dipi Devanapriasa rafio likhapitu 2 (B) hida no kichp] jive

ara[bhitu p]rayuhotave (C) no pi ch[a] samajja] katava (D) ba[hu]ka [hi]
dosha sa[maya]spi Deva^apriy[e] 3 PriadraSi ray[a da]khati

2 (E) [a]sti pi chu ekatia 4 samaye sasu-mate 5 Devanapiasa 6 FriadraSIsa raflo

(P) pura mahana[sas]i [Devana]pr[i]asa 7 PriadraSisa rafio anudivaso bahuni
pra[na]-Sata-sahasani 8 [arabhi]yis[u] supathay[e] (G) s[o i]dani yada aya

3 dhrama-dipi likhita tada trayo vo prana hamnamt[i] majura duv[i] 2 mrugo I so pi

mrugo no dhruva[m] (H) eta pi prana trayo pacha na arabhiSamti

' TRANSLATION

-

■

(A) This rescript on morality has been caused to be written by king Devanam-
priya.

(B) Here no living being must be killed and sacrificed.
(O) And also no festival meetings must be held

(D) For king Devanampriya Priyadarfiin sees much evil in festival meetings.

(E) But there are also some festival meetings which are considered meritorious by
king Devanampriya FriyadarSin.

(P) Formerly in the kitchen of king Devanampriya Friyadarsin many hundred
thousands of animals were killed daily fof the sake of curry.

(Or) But now, when this rescript on morality is written, then only three animals are
being killed (daily), (viz.) two — 2 — peacocks (and) i deer, (but) even this deer not regularly.

(H) Even these three animals shall not be killed in future.*

SECOND ROCK-EDICT s SHAHBAZGARHI

• -

3 (a) fsfsfi ^rfcw fv^fm ^ ^ sra m ^tte

3 (A) sav[r]atra vijite [Dejva[nam]priyasa Priyadrasisa y[e] cha [a]mta yatha

[Choda]

4 Famdiya Satiyaputro Keradaputro 9 Tambapaiimi 10 Amtiyo[k]o nama Tona-

raja ye cha amne tasa Amtiyokasa samamta rajano savratra Devanam-
priyasa Friyadrafiisa rafio du[vi] 2 chik[i]sa [kr]i[ta] n manuSa-chikisa . .
pa[£u-ch]ikisa [cha] ■ ,

5 (B) [o]sha[dha]ni 12 manu£opakani cha paSopakani cha yat[r]a yatra nasti savatra

harapita 33 cha vuta cha (C) kupa cha khanapita pratibh[o]gaye pa£u-manu£anaih

1 [ajj^m] Buhler. 2 Read probably UkJtapita, as at Mansehra.

3 dosham sama , . sa Devanapriy\o\ Buhler. f -

4 cha ekaiie BUhler. fi Read sadhu- ; sresta-mati Buhler- G °priasa Buhler.
7 Devanampri* Biihler. 8 -\sd\kas\f\ani Buhler- 0 Satiyapuira Keralapuira Buhler.

Biililer. 12 \oshud/i\ani BUhler. 13 kdr\o\pita Buhler.
H 2

10 °pamni BUhler. 11 ki[trd

52 THE INSCRIPTIONS OF ASOKA

TRANSLATION -

(A) Everywhere in the dominions of Devanampriya Priyadarsin, and (of those)
who (are his) borderers, such as the Chodas, the Pandyas, the Satiyaputra, the
Kera , aputra, Tamraparni, the Yona king named Antiyoka, and the other kings
who are the neighbours of this Antiyoka,— everywhere two — 2 — (kinds of) medical
treatment were established by king Devanampriya Priyadarsin, (viz,) medical
treatment for men and medical treatment for cattle.

(B) Wherever there were no herbs beneficial to men and beneficial to cattle,
everywhere they were caused to be imported and planted,

(C) And wells were caused to be dug for the use of cattle and men,

THIRD ROCK-EDICT: SHAHBAZGARHI

■

+

*

1

(C)

5 (A) Bevanampriyo PriyadraSi raja ahati (b) badaya-vashabh[i]Bi[tena] 1

[a]napi[tam] 8 (C) savatra ma[a] 8

6 vijite yuta rajuko pradesi[ka * pamchajshu paifachashu 5 vasheshu anusaihyanam

nik[r]amatu etisa vo karana imisa dhrammanuSastiye [tha] 6 afiaye pi
krammaye a (d) sadhu mata-pitushu suSrusha mitra-saihst[u]ta-natikanaih
bramana-[Sr a]mana[naifa] [pra]nanam [anaram]bho sadhu 1

7 apa-vayata apa-bhamdata sadhu (B) pari 8 [pi] yutani £ga]nanasi 8 anapeSamti hetuto

cha varhnanato 10 cha

- TRANSLATION

(A) King Devanampriya Priyadarsin speaks 11 (thus), ,

(B) (When I had been) anointed twelve years, [the following] was ordered
[by me],

(C) Everywhere in my dominions the Yukias, the Rajuka y (and) the Pradesika
shall set out on a complete tour (throughout their charges) every five — 5 — years

1 With Biihler and Johansson (§ $3) I believe that the writer wanted to write badaia-. On the
Wardak vase the symbols for y and i are often confused \ see Pargiter^s remarks in EI, ii, 203 f.,
and ZDMG, 73. 0,27.

2 Buhler omitted this word. 3 Biihler omitted tnaa*

4 pradeHk\e\ Buhler. _ 6 'Readyat/za; d/iramanuf as ti yat/ia Buhler.

0 hramaye BUhler. 7 Biihler omitted the end of this line.

8 Read farisha. 9 There is a vacant space between^ and na> 10 vananato Buhler.

11 Buhler wrote aJta it in two words. But the barbarous form ahati or hahati is guaranteed by
the edicts V, &c M where it is preceded by evarii, and where consequently H cannot have the
meaning ' thus \

THIRD ROCK-EDICT : SHAHBAZGARHI 53

for this very purpose/ (viz.) for the following instruction in morality as well as for

other business. ,

■.1 »■

(D) ' Meritorious is obedience to mother and father. [Liberality] to friends,
acquaintances, and relatives, to Brahmanas and Sramanas [is meritorious]. Abstention
from killing animals is meritorious. Moderation in expenditure (and) moderation in
possessions are meritorious/ . -

(E) The councils (of Mahctntatrai) also shall order the Yukias to register (these
rules) both with (the addition of) reasons and according to the letter.

■

FOURTH ROCK-EDICT; SHAHBAZGARHI

srf?R grchftq ftr ^TRW!i?i TOfHtH fif (b) at mm %&ftim

f^jfH ^ifa SffW (C) *;f^5| ^|f| 7f spr^

9 ^HTCPT ^faftqfTT Wff^ffl (I>) 1ST ViffWurosi

(F) TO fa ^ 3i TTrftt ^ TF#sfi ^ ^ffiftpW flRSfrjH T^t

■ ■ -ft ^ f ntfn sifs!<w (1) si sfrw ^rffRr ^

(j) utto sre^ fafro ^frm ^ra^r sfy ftfa ^ *r

(K) ^ra^faftfita ^RfjflT fiwsfsR T3T ^pt f^for

7 (A) atikrataih arhtaram bahuni vasha-^atani vadhito, vo pranajambho vihisa cha

bhuta[na]rh natina, 1 asampatipati S raman a-bramajjana[m] a[sam]patipati 2
(B) [so aja Devana]mpriyasa FriyadraSisa [rafioj

8 dhrama-charanena bheri-ghosha aho dhrama-ghosha vimanana[ih] draSanam

[a]stina 3 joti-kamdhani anani cha divani nipani draSayitu janasa (C) yadi£am
bahuhi vasha-£atehi na bhuta-prave tadi£e aja vadhite Devanampriyasa
Priyadraiisa rano dhrammanu£a[sti]ya anarambho prana[nam] avihisa
bhutanam natina[th] sariipa[ti]pati 4 [bra]mana-

9 £ramanana 5 sampatipati mata-pitushu vudhana[m] siisrusha (D) e[ta] anam cha

bahuvidham dhrama-charanam vadhitam (E) vadhi^ati cha yo Devanampriyasa
Priyadra£isa rano dhrama-charanam 6 ima[ih] (F) putra pi cha kam 7 nataro

1 natinam Buhler- 2 [asathpraiij Buhler. 3 \hd\stino Buhler.

4 sa[mj>rafzj Buhler. 6 sramananam Buhler. 0 -c/iamno Buhler.

7 hn Buhler.

54 THE INSCRIPTIONS OF ASOKA

T

cha pranatika cha Devanampriya£sa] Priyadrafiisa rano pra[va]dh[e]samti 1
[yo] 2 dhrama-charanam ima[m ava]-kapa 3 dhrame iile cha
10 tithiti 4 dhramam anusaSiSamti (G) eta h[i s]refham k[r]ama[rh] yam
dhraman[u]6a§ana[m] (H) dhrama-charana[m] pi cha na bhoti aSilasa (I) so
imisa athrasa vadhi ahini cha sadhu (J) etaye athaye ima[m] nipistam 5 imisa
athasa vadhi yujamtu hini cha ma lo[ch]e[sh]u (K) badaya-vashabhisitena c
Devanampriyena FriyadraSina rafia nanarfa hi[da] nipesitam 7

TRANSLATION

(A) In times past, for many hundreds of years, there had ever been promoted the
killing of animals and the hurting of living beings, discourtesy to relatives, (and)
discourtesy to £ramanas and Brahmanas. *

■* T

(B) But now, in consequence of the practice of morality on the part of king
Devanampriya Friyadarsin, the sound of drums has become the sound of morality,
showing the people representations of aerial chariots, elephants, masses of light, and
other divine figures.

(C) Such as they had not existed before for many hundreds of years, thus there are
now promoted, through the instruction in morality on the part of king Devanampriya
Friyadarsin, abstention from killing animals, abstention from hurting living beings,
courtesy to relatives, couttesy to Brahmanas and 6ramanas, obedience to mother and
father, (and) to the aged.

(D) In this and many other ways is the practice of morality promoted.

(E) And this practice of morality will be ever promoted by king Devanampriya
Friyadarsin.

(P) And also the sons,? grandsons, and great-grandsons of king Devanampriya
Friyadarsin will ever promote this practice of morality until the seon (of destruction of
the world), (and) will instruct (people) in morality, abiding by morality and by good
conduct.

(G) For this is the best work, viz. instruction in morality.

(H) And the practice of morality also is not (possible) for (a person) devoid of
good conduct.

(I) Therefore promotion and not neglect of this object is meritorious.

(J) For the following purpose has this been written, 9 (viz. in order that) they
should devote themselves to the promotion of this practice, and that they should not
approve 10 the neglect (of it);

(K) (This) conception (/nana) was caused to be written here by king

Devanampriya Friyadarsin (when he had been) anointed twelve yeaars.

_

1 ra[no <uadlie\kamti Buhler. 2 Buhler omitted yo. 3 -\kapani\ Buhler. 4 iisHti Buhler.
5 dipista Buhler. 6 Read badasa^ and cf. above, p. 53, n. 1.

7 raiia [id]am « . nam dipa\pt\tam Biihler« The da of hida looks like dam, as it does
frequently at Mansehra.

8 For cha kam see above, p. 31, n. 6. Mansehra has once cha kam (XI, 14) and twice cha ha
(IV, 16; XIII, 13).

9 The participles nipistam and nipesitam in J and K, which correspond to likhite and lekhiia at
Kalsl, must be derived from ni-pish, « to write which is used in the inscriptions of the Achsemenidan
kings of Persia, and which is preserved in the modern Persian verb Cf« the Russian micax^
c to write*, w See above, p. 8, n. 3.

FIFTH ROCK-EDICT: SHAHBAZGARHI

11 (a) l^rft% fira^ft t& ^.fir (b) (c) ^f<«hl*

*c*<!W it qrctfa (d) it *w ^| ftg (e) w to ^ ^

ft ^Rt (h) a ^rfrr^wt ^rtc it ot*^ to (i) it

^ ^ !■> «V

■

13 (l) wr^rara wfeftw?^ ^rfa # # inR

faaft^r * * ftpnu ft (m) w ^ff^ ^ ^

^t^3 ^=1 ^ ft TOR ^ ^ ^ ft ^TfrT^i ^ ft**J*

(w) ^ smfnftjft fir ^ *rof*ra% fir ^ ^rragft fir *r ^ror
ftfsift w OTfiffti fwre ft ^ji^r (o) vjw ^rfa

11 (A) Devanapriyo Friyadra£i raya eva[ih] hahati 1 (B) ka[Ia]na[rh] dukara[m]

(C) [yo] a[dikaro kala]nasa so du[ka]ram karoti (D) so maya bahu kalam 2
kl[t]rarh (E) tain maa 3 putra cha nataro cha para[m] cha [tena y]e 4 me apacha
vrakshamti 6 ava-kapam tatha 6 ye an[u]vati6arhti 7 te s[u]kita[m] a kashathti
(F) yo chu ato . . kam 9 pi hapeSadi 10 so dukataih kashati papam h[i]
sukaram (H) sa atikrataih atara no* 1 bhuta-pruva dhramma-ma[ha]ma[tra] 12
nama (I) so todaSa-vashabhisitena 13

12 maya dhrama-mahamatra kita u (J) te savra-prashariidesh[u] vapata

dhrarhmadhithanaye 15 cha dhrama-vadhiya lQ hida-sukhaye cha dhrama-
yutasa Yona-KamboyarGamdharanam 17 Bathiiaiiaih 18 Pitinikanam ye

1 aha U Buhler. 2 Read halananu 9 ma\Jtd\ Buhler. 4 M Buhler.

5 \a\chhamti Buhler. In J A (io), 17. 433 ff, Boyer has shown that the KharoshthI uses
a special form of chh in all those cases where it corresponds to Sanskrit kslu In order to dis-
tinguish this sign from the real chk, I transcribe it by ksh, but do not want to imply thereby that it
was actually pronounced like that.

6 fathom Biihler ; but what he took for an Anusvara is probably the horizontal bottom-line
which is frequent at Mansehrl.

7 "vattiamti Buhler. 8 sitkit[r]am Buhler.

* Restore perhaps ekam ; the other versions read desath or desa*
10 \Jtap€satt\ Buhler. 11 so atik\rant\iam amtaram na Buhler.

13 dhrama- BUhler. 13 [tidasa]- Buhlen . . 14 kit[r\a Buhler. ,

JS dhramd Buhler. 16 -vadhiy[e\ Buhler. 17 The rock has a hole here.

18 Rastikanam Buhlen The th m expressed by the first of the two different forms noted by
Boyer in JA (io), 17. 439, note.

56 THE INSCRIPTIONS OF ASOKA

va pi apararhta (K) bhatamayeshu bramanibheshu anatheshu vudheshu [hita]-
sukhaye [dhram]ma-yutasa 1 apalig[o]dha 8 vap[a]ta te

13

prajava kitabhikaro va mahalake 6 va viyapata 0 [t]e 7 (M) ia bahireshu cha
nagareshu savreshu orodhaneshu bhratuna 8 cha me spasana 0 cha ye va pi
amne natika . savatf a viyaputa (N) y[e] ayam 10 dh[r]ama-ni£ite 11 ti va
dhrama[dhitha]ne ti va dana-s[a]yute ti va savata 12 vijite. maa 13 dhrama-
yu[ta]si 14 viyapata te dhrama-mahamatra (O) etaye athaye [a]yi 15 dhrama-dipt
nipista 16 cfa[i]ra-thitika bhot[u] ta[tha] 17 cha [m]e 1S p[r]aja anuvatatu

TRANSLATION

(A) King Devanampriya Priyadarfiia speaks thus.

(B) It is difficult to perform virtuous deeds.

(C) He who starts performing virtuous deeds accomplishes something difficult.

(D) Now, by me many virtuous deeds have been performed.

(E) Therefore (among) my sons and grandsons, and (among) my descendants who
shall come 19 after them until the seon (of destruction of die world), those who will
conform to this (duty) will perform good deeds.

(P) But he who will neglect even one (portion) of this (duty) will perform evil deeds.

(G) For sin is easily committed. ' ?

(H) Now, in times past (officers) called Mahdmatras of morality did not exist before,

(I) But Mahaniatras of morality Were appointed by me (when I- had been)

-

anointed thirteen years. ,

(J) These are occupied with all sects in establishing morality, in promoting
morality, and for the welfare and happiness* 30 of those who are devoted , to morality
(even) among the Yonas, Kambdyas, and GandMras, among the Rathikas, among
the Pitinikas,^ 1 and whatevef (other) western borderers (of mine there are).

1 \dhrd\ma- Buhler. 2 °b[odhe\ BUhler ; read °godhaye {^godhdya at Girnar),

3 bamdkemor Buhler* 4 Restore aftubadha ; iyam ($fi\uba\dJi\am Buhler.

5 mahalaka Buhler. a viyapatra Buhler. % Buhler omitted te.

8 bhratunam Buhler. 9 Read spastma ; spasunam Biihler.

yam BUhler. * 11 -nisriie Buhler. 32 savatra Buhler.

y[am t

13 ma\ltd\ Buhler. 14 There is a vacant space hert*

16 ay[am] Buhler. * fl dipist[a] Buhler.

17 This and the last four words of the edict were entered above the line.

™ BUhler omitted*?*?. *
10 vrakshati is the future of vrachati which occurs twice at Shahbazgarhl (VI, L, and XIII, S).
For Prakrit vactichai^Skt. vrajati see Hemachandra, IV, a 25. 80 Cf. above, p. 33, n. 4*

21 For Rathika and Pitinika Girnar reads Ristika and Petenika* As Ldthika at Dhauli agrees
with Rathika at Shahbazgarhl and Mansehra, Ristika at Girnar may be a clerical mistake for
Rastika, just as parikamate for pardkamate in X, L 3, Devinam for Devdnaiii? in XI, I. i, and duti
for diita in XIII, V9. Conversely, astd is written for asti in IX, L J>pitard for pitari in XI, 1. 2,
and vivadhaya for vividhdya in XII, L 1. The Sanskrit original of Rdstika would be Rdshtrika.
The identifications of this name with Surdshtra (Senart, Inscriptions de Piyadasi, vol. I, p. 12,6) or
Lata (Lassen, Ind. AIt. s vol. I (sec. ed.), p- 137, n. 4) are improbable because these two provinces
were included in Anoka's empire; cf- Buhler, ZDMG, 37. s6i. Sir R. Bhandarkar {Early History
of the Dekka?z, sec, ed., p. 11 ff.) connects Rdshtrika with Maharashtra, the Pali form of which,
Mahdrattha, occurs in the Dtpavamsa and Mahdvavisa* Could the Rashtrikas be identical with the
Arattas of the Pan jab (Lassen, Ind. AlU r voh III, p* 76) and with the 'Apdmoi who are mentioned
in the Periplus (§ 47) together with the 'Apax&vwt and TavB&pm ? *

FIRST TO ELEVENTH ROCK-EDICTS: SHAHBAZGARHI, LEFT HALF

Scale One-ninth

FIRST TO ELEVENTH ROCK-EDICTS : SHAHBAZGARHI, RIGHT HALF

Between pages 56 and 57

Scale One-ninth

FIFTH ROCK-EDICT: SHAHBAZGARHI 57

■

(K) They are occupied with servants and masters, with Brahmanas and Ibhyas,
with the destitute, (and) with the aged, for the welfare and happiness of those who
are devoted to morality, (and) in freeing (them) from desire (for worldly life). 1

(L) They are occupied in supporting prisoners : (with money), in causing (their)
fetters to be taken off, (and) in setting (them) free, (if) one has children, or is
bewitched, or aged, respectively.

(M) They are occupied everywhere, here and in all the outlying towns, in the
harems of my brothers, of (my) sisters, and (of) whatever other relatives (of mine
there are).

(N) These Makamatras of morality are occupied everywhere' in my dominions
with those who are devoted to morality, (in order to ascertain) whether one is eager for
morality, or established in morality, or furnished with gifts. 3

(O) For the following purpose has this rescript on morality been written, (viz.
that) it may be of long duration, and (that) my descendants may conform to it.

SIXTH ROCK-EDICT: SHAHBAZGARHI
14 (A) ^RflWt ftrasfa Uof ^frT (B) ^ffHRrf SHf* H *N

to *f«ra ^fel^f $ (e) ^ ^ ^R&fH (p) ^ .fxr ^

WlfoS ^ftrf HffiT ifi mA f^frT uftq^

^ ^RSR^i ^ ^ -q^T VHgfPTO W^fMi ^cQfMri 3%f?f TO*!

(G) T£3C ^farT (H) ^ flrtt TOiftC OTtffiTT^ ^

(l) ^^RT If $ «4<4taGi?i (j) TO ^ *jc* ^ ^*T?T 3?<WfrU;<!!

^ (k) ^rfiar f| wntt

16 3a^cJW|rt?T (L) *T ^ f%fa TOiHftl fafrT ^fT^T 9RlfM SR*! V ^

^ g^rfe vr& ^ tot .nil^OH) -xtni sot ^rft ftftrcr

14 (A) Devanampriyo Priyadrasi ray a eva 3 ahati (B) atikratam amtara 4 na bhuta-
pruvam sava[m] s kala[m] atha-kramam" va pathredana va (C) ta[m] maya
eva[m] kita[m] (D) savram kalaih asamanasa me orodhanaspi grabhagaraspi
vraehaspi vinitaspi uyanaspi savatra pativedaka 7 adiam janasa pativedetu 8

-

1 paligodha is a Magadha form of parigodfia, for which see above, p, io, n, 5.

3 See above, p. 34, n. 3. 3 eva\i?i\ Biihler. 4 amtaram Biihler*

& savram Biihler, 6 a iha- Biihler. 7 savratra patri* Biihler, 8 pat\f\i° Biihler.

1013 I

58 THE. INSCRIPTIONS OF ASOKA

■

*

me (E) savatra cha ja[na]sa ath[r]a karomi (1?) ya[m] pi cha ki[chi] mukhato
anapayami a[harh] dapapca] 1 va Sravaka 2 va ye 3 va p[a]na mahamatrana 4
a[cha]yika e a[ro]pitam bhoti taye athaye viva[de] a nijhajYji va satarii 7
parishaye anamtariyena prativedetavo me

15 (E) 8 savatra cha atham 9 janasa karomi a[ham] (1?) yam cha kichi 10 mukhato

anapemi aham dapaka[ih] va Sravaka va ye 11 va pana mahamatranam
achayi[k]aih aropita[m] bhoti t[a]ye athaye [v]ivade sa[m]tam nijati 12 va
parishaye anamtariyena pativedetavo 13 me savatra savaih 14 kalafrh] (G-) eva 16
anapita[m] maya (H) [na]sti hi me tosho uthanasp] atha-sa[m]tiranaye [cha]
(I) katava-matam 10 hi me sava-loka-hitam 17 (J) ta[sa cha] mulam etra uthanam
atha-samtirana cha (K) na[sti] hi k[r]amatara[m]

16 sava-loka-hite[na] 18 (L) yaih cha kichi parak[r]amami ktti bhutanam ananiyarh

v[r]acheyam ia cha sha sukhayami paratra cha spagram 19 aradhetu (M) etaye
athaye ayi dhrama 20 nipista 31 chira-thitika bhotu tatha cha me putra nataro
parakramamtu sava-Io[ka-hita]ye (N) [du]kara 22 tu [kh]o imam anat[r]a 23
agre u parakramena

TRANSLATION

i

(A) King Devanampriya FriyadarSin speaks thus.

(B) In times past neither the disposal of affairs nor the submission of reports
at any time did exist before,

(C) But I have made the following (arrangement)*

(D) Reporters have to report to me the affairs of the people at any time (and)
anywhere, while I am eating, in the harem, in the inner apartment, at the cowpen, in
the palanquin, (and) in the park.

(E) And everywhere I am disposing of the affairs of the people.

(F) And also, if in the council (of Mahamatras) a dispute arises, or an amend-
ment is moved, in connexion with any donation or proclamation which I am ordering
verbally, or (in connexion with) an emergent matter which has been delegated to the
Mahamatras, it must be reported to me immediately, anywhere, (and) at any time.

(G) Thus I have ordered.

(H) For I am never content in exerting myself and in dispatching business.

(I) For I consider it my duty (to promote) the welfare of all men.

(J) And the root of that (consists) in this, (viz.) exertion and the dispatch of
business.

*

(K) For no duty is more important than (promoting) the welfare of all men.

(L) And whatever effort I am making, (is made) in order that I may discharge

I \dd\pakath Buhler. 8 iravakath Buhler. 3 yam Biihler.

* *iranam Buhler, who added v\p\. 5 There is a fissure between # and cAa*

6 Buhler added va. 7 samtam Biihler.

8 E and F (besides the last three words of the latter) were repeated by mistake.

9 There is a vacant space between a and tham.

10 There is a fissure between ki and chu

I I ya Buhler. 12 Read niJAati, which is Buhler's reading.

13 patri* Buhler. 14 sav[r]a7h Buhler- 16 evam Buhler.

10 There is a hole between ma and tarn. 11 sav\r~]a- Buhler. 19 s\f\ava~ Buhler*

19 spagam Buhler. 89 Read dhrama-dipu 21 dipista Buhler.

23 id\ukara\m\ Biihler. 23 amnaira Buhler. 24 Read agrena*

SIXTH ROCK-EDICT : SHAHBAZGARHI 59

the debt (which I owe) to living beings, (that) I may make them 1 happy in this (world),
and (that) they may attain heaven in the other (world).

(It) For the following purpose has this [rescript on] morality been written, (viz.
that) it may be of long duration, and (that) my sons (and) grandsons may display the
same zeal for the welfare of all men,

(W) But it is indeed difficult to accomplish this without great zeal.

- . ■"

SEVENTH ROCK- EDICT: SHAHBAZGARHI 2

2 rising (b) *Rf|i* SR%*rspgfii ^ssfir

3 (o) sr^t i g^i^^t wit (d) ft ^ t&&$ *

4 fir ^fw (e) f^nj% fa ^ 3* *m *rftar

1 (A) Devanampriyo FriyaSi 3 raja savatra ichhati savra- *

2 [p]rashamda vaseyu (B) save * hi te sayame 6 bhava-3udhi cha ichhamti

3 (C) jano chu uchavucha-chhamdo uchavucha-rago (D) te savram va eka-de£aih va

4 pi kashamti (E) vipule pi chu dane yasa nasti sayama bhava-

5 sudhi kitranata dridha-bhatita 8 niche padham

TRANSLATION

* +

(A) King Devanampriya Priyadarsin desires (that) all sects may reside every-
where. \

(B) For all these desire self-control and purity of mind,

(C) But men possess various desires (and) various passions.

(D) They will fulfil either the whole or only a portion (of their duties).

(E) But even one who (practises) great liberality, (but) does not possess self-
control, purity of mind, gratitude, (and) firm devotion, is very mean.

EIGHTH ROCK-EDICT: SHAHBAZGARHI

A. — East Face of Skakbdzgarhl Rock (continued).

17 (a) ^fri*ri ^mt ^nffiR fNi^R «w ftnfift^ (b) ^^rfk

frrasfrw t^t ^rftr

■

■ 1 .......

1 ska (she at Mansehra) corresponds to, and must have the same meaning as, nani at Girnar
and kani at Kalsl, Dhauli, and Jaugada. Buhler (ZDMG, 43. 149) derived it from Skt esham % and
translated it by 1 (some) of them \

2 This edict is engraved on the left of the east face, at the top of the rock- The lines are
therefore numbered separately.

3 Read Priyadrasu 4 savre Buhler. fi sayama Buhler. 6 didha- Buhler,

12

6o - the inscriptions of asoka

It (A) atikratam ataram 1 Devanampriya vihara-yatra nama nikramishu (B) atra
mrugaya anani cha edifiani 2 abhiramani abhuvasu 3 (C) so Devanampriyo
FriyadraSi raja da£a-vashabhisito sat am 4 nikrami Sabodhi 6 (D) tenada 6
dhramma-yatra 7 (E) atra iyaih hoti gramana-bramananam draSane danam
vudhana[m] da£ana 8 hirana-p[r]atividhane 9 cha [jana]padasa janasa dra&ana 10
dhramanuSasti dhrama-pa[ri]p[ru]chha 11 cha tatopayam (F) eshe 12 bhuy[e jra]ti
bhoti 13 Devanampriyasa Priyadraiisa rano bhago 14 amni

TRANSLATION

(A) In times past the Dievanampriyas used to set out on so-called pleasure-tours.

(B) On these (tours) hunting and other such pleasures were (enjoyed).

(C) But when kins Devanampriya Priyadarsin had been anointed, ten years,
he went out to Sambodhi.

(D) Therefore tours of morality (were undertaken) here. 16

(B) On these (tours) the following takes place, (viz.) visiting Sramanas and
Brahmanas (and) making gifts (to diem), visiting the aged and supporting (them) with
gold, visiting the people of the country, instructing (them) in morality, and questioning
(them) about morality, as suitable for this (occasion). ,.

(F) This second period (of the reign) of king Devanampriya Friyadarsin
becomes a pleasure in a higher degree.

NINTH ROCK-EDICT: SHAHBAZGARHI

is (a) ^3RfrRt firasft v* jdi siifw (b) 5r1 ^*%f* wm ^tfH
^rl ft^l ^i^" irai ^ttr ^rsR ^ itfsfWi 3Rt sine*

^$fk (d) ^ ^ n ft *mc* (e) wvm 3 fHJ?r (f) g

ipra ft ^nra ft ft ftHtNgrta ^ nft^faj^r 3*r

20 s»l (1) ^ ft j*it% ssrft% ii (j) ftpi ft a sre ftN**rfw
ftre *1 (k) ^src*tsfi * k (l) 35 3* y*m*n* ^f^ffisra
(m) *rf^ tpr h to ?f fMs 3*'«nr iwr^fir (w)

. L .

•* atikratnam amtaram Biihler. 2 \Ji\ediiani Buhler. 8 abhavasu Biihler.

* jate Biihler. 5 sdbodM{m] Buhler.

0 tenafhd[a\ Buhler. 7 dhrama- Buhler.

8 drasane Buhler. 9 -patividha\tie\ ■ Buhler. 1( f drasanam Buhler.

11 -pa\n\pucMw. Buhler. ?s «*[*] Buhler.

< I8 7wtf Buhler. " 14 £/*4f[iQ Buhler. I 6 See above, p. 37, n. 5.

NINTH ROCK- EDICT : SHAHBAZGARHI 6r

IS (A) Devanampriyo Friyadrasi r[a]ya evam ahati (B) jano uchavuchaih maihgalaih
karoti abadhe avahe yivahe pajupadane pravase ataye 1 anaye cha edi£iy[e] 3
jano ha* maihgalaih karoti (C) atra tu striyaka bahu cha bahuvidham cha
putika * cha nirathiyam 5 cha maihgalaih karo[ti] 0 (D) so katavo cha [va] 7 kho
mamgala (E) apa-phala[m] tu kho eta 8 (F) imam [t]u kho maha-phala ye
ma-marhgala 9

19 (0) [a]tra ima dasa-bha^akasa samma-patipati™ garuna apachiti prananam

sa[m]yamo 1 f Samana-bramanana 12 dana etam afiarii cha dhrama-
mamgapam] nama (H) [s]o vatavo pituna pi putrena pi bhratana 13 pi
spamik[e]na pi mitra-sastutena u ava prativeSiyena imam sadhu [imam] 15
kata[vo] mamgala[m] yava tasa athrasa 16 nivutiya nivutaspi ya p[u]na 17

20 imam kasham 1 ® (I) ye hi etake 1 * magale sagayike 20 tain (J) siya vo tarn atham

nivateyati siya puna 21 no 22 (K) ialoka cha 23 vo tarn 24 (L) ida 25 puna dhrama-
magalaih akalikam (M) yadi puna tarn atham na nivat[e] 20 ia 27 atha paratra
anaihtam punam prasavati (N) hamche puna tarn tham 26 nivateti tato
u[bha]y[e]sa 29 ladham bhoti ia 80 cha so a£ho paratra cha anamtaih punam
prasavati tena dhramamgalena 31

TRANSLATION

■

(A) King Devanampriya FriyatiarSin speaks thus.

(B) Men are practising various ceremonies during illness, at the marriage of
a son or a daughter, at the birth of a, child, 32 (and) when setting out on a journey;
on these and other such (occasions) men are practising many ceremonies.

(0) But in such (cases) women are practising many and various offensive 33 and
useless ceremonies, .

(D) Now, ceremonies should certainly be practised.

(E) But these (ceremonies) bear little fruit indeed.

(F) But the following bears much fruit indeed, viz. the practice of morality.

(G) Herein the following (are comprised), (viz.) proper courtesy to slaves and
servants, reverence to elders, gentleness to animals, (and) liberality to £ramanas and
Brahmanas ; these and other (virtues) are called the practice of morality.

(H) Therefore a father, or a son, or a brother, or a master, (or) a friend or an
acquaintance, (or) even a (mere) neighbour ought to say : c This is meritorious. This
practice should be observed until the (desired) object is attained, (thinking) : After it is
actually attained, I shall observe this again \

1 Read etaye^ which is Buhler^ reading. 2 Read probably ediiaye, as at Mansehra.

3 Read balm, 4 putika\vi\ Buhler. 5 nirathriyavt BUhler. - 0 ka\ratne\ BUhler.
7 Buhler omitted va. 8 eiam Buhler. 0 Read dhrama- ; -mamgala\ni\ Buhler.

30 -pratipati Buhler. u samyama Buhler* 12 sramana- Biihler.

13 Read bhratum* which is BUhler's reading. u -sanistutena Buhler.

16 There is a vacant space here. 16 atkasa Buhler. 17 pana Buhler.

18 ktfska] Buhler. 19 et[ra]ke Buhler. 20 sa[m]Myifo Buhler.

21 pana Buhler. 22 Buhler omitted no. m 23 ialokach\e\ Buhler.

24 iithe Buhler. 25 iya Buhler. 20 Read nivateti, as at Mansehra. 27 [/i]ia Buhler.
28 Read tarn atham\ Biihler read \a\tham for tarn tham*

2 * ubhayasa Buhler. so y ia Baffler. ; sl Read dhramormamgahna*

aa For pajupadane see above, p. 38, n. 2a. ' *
33 Instead of pfttika, 'foul \ all other versions read kshudra^ * vulgar 1 .

62

THE INSCRIPTIONS OF ASOKA

(I) For such ceremonies are of doubtful (effect).

(J) One may attain his object (by them), but he may not (do so).

(JE) And they (bear fruit) in this world only,

(L) But that practice of morality is not restricted to time.

(M) But if 1 one does not attain (by it) his object in this (world), then endless
merit is produced in the other (world),

(W) But if one attains (by it) his object (in this world), the gain of both (results)
arises from it ; (viz.) the (desired) object (is attained) in this (world), and endless merit
is produced in the other (world) by that practice of morality.

TENTH ROCK-EDICT: SHAHBAZGARHI

■

*reit f^s n safir s rc ffa ^ ^ vm^st* 3 -fir

22 lift (<M v tt* ^«ffiA

fefir srafta% ftrafir (d) in* jj m ^ ^rgsf (e) ^ft g

(F) SR^f 1 ^

■

21 (A) Devanapriye FriyadraM raya yafio va kitri va no mahathavaha manatt

anatra yo pi yafio kitri va ichhati tadatvaye 2 ayatiya cha jane dhrama-sufirasha 3
suSrushatu me ti dhramma-vutam cha anuvi[dhi]yatu (B) etakaye Devanapriye *
FriyadraSi raya y aSo 5 kitri va

22 ichhati (O) ya[m] tu kichi parakramati Devanampriyo FriyadraSi raya tarn

sav[r]aih paratrikaye va kiti sakale aparisrave siyati (D) eshe tu parisrave yaih
apunam (E) dukare 6 [tu] kho eshe khudrakena vagrena usa£ena va anatra
agrena parakramena sava[m] paritijitu (P) at[r]a 7 chu usate \

TRANSLATION

(A) King Devanampriya Priyadarsin does not think that either glory or
fame conveys much advantage, except whatever glory or fame he desires (on account
of his aim) that in the present time, and in the future, men may (be induced)
by him to practise obedience to morality, and that they may conform to the duties
of morality, *

(B) On this (account) king Devanampriya Priyadarsin is desiring glory and fame.

(C) But whatever effort king Devanampriya Priyadarsin is making, all that
(is) only for the sake of (merit) in the other (world), (and) in order that all (men) may
be free of danger.

(D) But the danger is this, viz. demerit.

1 Instead of ( but if % two other versions read • even if, which is preferable.
. 9 tadattaye BiiWer ; but see his tnd m PaL, § n, C.
3 Read -susru&havu 4 Devanmhpriye Buhler. 6 Buhler added va.

6 dttkaram Buhler. 7 etam (which is also possible) Buhler.

i

TENTH ROCK-EDICT: SHAHBAZGARHI 63

(E) But it is indeed difficult for a lowly person or for a high one to accomplish
this without great zeal (and without) laying aside every (other aim)*

(F) But among these (two) . . . a high (person).

ELEVENTH ROCK-EDICT : SHAHBAZGARHI

— ■ ■

23 (A) ^Hfaift flPJSfo V* ^ ^fir (B) ?lftl irf^ *rf^l OT^T

-

23 (A) Devana[m]priyo FriyadraSi raya evarh hahati 1 (B) nasti ed[i]Sam danam

yadiSam dhrama-dana 3 dhrama-saihstav[e] dhjVJama-samvibhago dh[r]ama-
samba[m]dha 3 (C) tatra etam dasa-bhatakanarh saihmma-patipati 4 mata-pitushu
su£rusha m i[t]ra-sam s t u t a-nat ikana m Sramana-bramanana 5

24 dana pranana* anara[m]bho (D) etam vatavo pituna pi putrena pi bhratuna pi

[spa]mikena 7 pi mitra-samstutana 8 ava prativefiiyena [i]ma[rh] 9 sadhu imam
katavo (E) so tatha karata[m] ialoka 10 cha a[ra]dheti paratra cha anatarii puna 11
prasavati

25 [te]na dhrama-danena

TRANSLATION

F

(A) King Devanampriya Friyadarfiin speaks thus.

(B) There is no such gift as the gift of morality, acquaintance through morality,
the distribution of morality, (and) kinship through morality.

(C) Herein the following (are comprised), (viz.) proper courtesy to slaves and
servants, obedience to mother and father, liberality to friends, acquaintances, and
relatives, to 6ramanas and Brahmanas, (and) abstention from killing animals.

(D) Concerning this a father, or a son, or a brother, or a master, (or) a friend
or an acquaintance, (or) even a (mere) neighbour, ought to say : ' This is meritorious.
This ought to be done \

(E) If one is acting thus, he attains (happiness in) this world, and endless merit is
produced in the other (world) by that gift of morality.

1 alia ti Buhler. 2 ^rowft Bfllxler. z -sambamdlw Biihlen

A samma-pratipaii Buhler- 6 -bramananam Buhler.

6 danam prananam Buhler. 7 \sd\mikena Buhler,

8 Read -sanistutena % which is Buhler^ reading.

0 There is a fissure in the rock here,

10 karamtam iaIoka\yi\ Buhler. 11 punam Buhler,

64 THE INSCRIPTIONS OF ASOKA .

-

TWELFTH ROCK-EDICT: SHAHBAZGARHI

.. i

, . . . ■ ■- *

B. — On a separate boulder.

(D) TO ^ *j<* ^ *H*j(rT

irfs x^ot (e) girafsR ^ wm-
(g) rr^^R ^fn^t ^rairas

5 ^TJlfrT TRITON ^ ^TM^ClffT (H) ift ff ^fa ^rimi TpffiT T RUtU

^ sir ^w*5*fw* ftrfh

6 manti- f^nrfH frr §r n to. ^ta €t ?ro tot

^OT*m ^ ftra^j (k) $ ^ in?

i - * r * - - f ■ ... ,.

1 (A) Devanampriyo Priyadrafii raya savra-prasharhdani pravrajita[ni] 1

grahathani 2 cha pujeti danena vividhaye cha pujaye (B) no chu tatha
[da]na s va puja va

2 Devanampriyo - manati yatha kiti , sa[Ia]-vadhi siya savra-prashamdanaih

(C) sala-vadhi tu bahuvidha (D) tasa tu iyo mula yam vacha-guti

3 kiti ata-prasharhda-puja va pa[ra]-pasharhda-garana va no siya [ajpakaranasi 4
. ; lahuka va siya tasi tasi prakara[n]e (E) pujetaviya va chu para-prasha[m]-

4 [da] tena tena akarena (P) e[v]aih karatam 6 ata-p[r]asharhdarii vadheti

para-prashamdamsa 0 pi cha upakaroti (G) tada anatha 7 - ka[ra]min[o] 8
■ _ ata-p[rashamda]° , ' \ *" ...

1 " ■ * ' ^ „ - 1 I V fc

■ . I r '**•%-*.**-*. *§ . 5. "* - ■** ■ , - k» , . . 1

* - m *

1 This word was entered above the line ; pravrajita Buhler*
a grafia\thd\ni BUhler- 3 dana\i}z\ Buhler.

4 aprakaranasi Buhler- 5 kara[ni\tam Buhler.

0 Read *dasa f which is Biihler's reading- 7 Read tad-anaiha.

8 ka\rata cha\ Buhler. * -prashamdam Buhler.*

SEVENTH AND T WELFTH ROCK-EDICTS : SHAHBAZGARHI

Page 64

Scale One-sixth

1 r ' - .

TWELFTH ROCK-EDICT: SHAHBAZGARHI 65 ,

^ +

5 kshanati para-[pra]shadasa 1 cha apakaroti (H) yo hi kachi 3 ata-prashadam pujeti

[para]-p[r]ashada[m] 3 garahati savre ato-prashada-bhatiya va kiti

6 ata-prasharhdam dipayami ti so cha puna tatha karamtam so cha puna tatha

karatam * ba[dhata]ram upahamti ata-prashadam (I) so sayamo vo sadhu kiti
anamanasa dhramo

7 Sruneyu cha suSrusheyu cha ti (J) evaih hi Devanampriyasa ichha kiti savra-

prashaihda bahu-£ruta ch[a] kal[ana]gama cha siyasu (K) ye cha tatra tatra

8 prasana tesha[rii] vatavo (L) Devanampriy[o] na [tatha da]na[m va] p[u]ja va

manati ya[tha] kiti sala-vadhi siyati savra-prashaclanam (M) bahuka cha etaye
a[tha] . . 5

9 vap[a]ta dh[ra]ma-ma[ha]matra i[stridhi3yaksha-ma[ha]matra[vra]cha-bhumika 6 ane

cha nikaye (N) imam cha etisa [pha]lam yam ata-pashada-vadhi 7 [bh]o[ti]
10 dhramasa cha di[pana]

TRANSLATION

-

(A) King Devanampriya PriyadarSiii is honouring all sects : (both) ascetics and
householders, with gifts and with honours of various kinds*

(B) But Devanampriya does not value either gifts or honours so (highly) as
(this), (viz.) that a promotion of the essentials of all sects should take place.

(C) But the promotion of the essentials (is possible) in many ways.

(D) But its root is this, viz, guarding (one's) speech, (i. e.) that neither praising
one's own sect nor blaming other sects should take place on improper occasions, or
(that) it should be moderate in every case.

(E) But other sects ought to be duly honoured in every way.

(J?) If one is acting thus, he is promoting his own sect and is benefiting other
sects as well

(G) If one is acting otherwise than thus, he is hurting his own sect and
wronging other sects. x

(H) For whosoever praises his own sect (or) blames other sects, — all (this) out
of pure devotion to his own sect, (i. e.) with the view of glorifying his own sect, —
if he is acting thus, he rather injures his own sect very severely.

(I) Therefore self-control 8 alone is meritorious, (i. e.) that they should both hear
and obey each others morals.

(J) For this is the desire of Devanampriya, (viz.) that all sects should be both
full of learning and pure in doctrine.

(K) And those who are attached to their respective (sects), ought to be spoken to
(as follows). 1

(L) Devanaihpriya does not value either gifts or honours so (highly) as (this),
(viz.) that a promotion of the essentials of all sects should take place. 9

1 -prashamdasa Buhler. " 2 k\o\chi Biihler. 3 -prash\a[da Buhler.

4 Cancel the five preceding words, which were repeated by mistake.
6 Restore aikaye.

0 vacha- Buhler. 7 -prasliada- Buhler.

8 Instead of ' self-control * the other versions read ' concord \

9 For siyati see above, p. 40 t n. i.

wis K

66 THE INSCRIPTIONS OF ASOKA

,' (M) And many (officers) are occupied for this purpose, (viz.) the Mahamalras of
morality, the Makamatras controlling women, the inspectors of cowpens, and other
classes (of officials).

(N) And this is the fruit of it, (viz.) that the promotion of ones own sect takes
place, and the glorification of morality.

>

THIRTEENTH ROCK-EDICT: SHAHBA2GARHI

i

C.—~West face of Shahbazgarhl rock, .

i (a)otspi^^

'^Rfta* (d) fr ^gst^R ^rfasra ftftftft ^sfcpifa
3 (e) ^ftftw fir ftft*!*nft % ?n? ^ra "3 ^ ^ ^nnft ^ ?f
^ ^frtffm ^ ^hTji-jig (f) 33. ft ^ ftwt *£OTnit

*nrftl3 ftr^N|fre5i-

^f»TCR ^ f?RRTO (H) ^ ^ ft ^ft%R ft^t 3rftnf^ ^ Ifa

e JT^ofn w n ft ?N 3t ^m^t ^ttftr <i) nfkm i inr sswgsR
r wt i * to «- -^pffina (l) « ft ^ OT**ft

SffallftTOft ^F*ft*W *J ^TR^ <M) ^ ft ^ ^ft

Wfftro ftftr* tt ft ^prffc ^ g ft^ ftr (w) ft

THIRTEENTH ROCK- EDICT : SHAHBAZGARHI 6%

4

1

10 «^*fafaft%3 # wfer^ ^*fir*m wprfsftsr ^n*fii (s) m

fa %5Rfjiw ^fT * ^reft ?r ft ^ ^rEtto ft*m

OT^ftff im Sl-jftfWfir ^ftftfasffrT ^ (T) 5t * <5J§ J*w3nT

11 ftpnt ftffrrat si CP) . 3Sfw ftfir imft^rafaT (v) 3 «

firfri (w) i nfan t ^rfn (x) ijrra ^ srft

vmjm (aa) h ft f^^ylftrai TC^tfe

1 (A) [atha]-vaslia-a[bhis]ita[Ba 1 Devana]pri[a]sa Pri[a]dra6isa ra[£io] Ka[liga]

vijj]ita (B) diadha-mat[r]e a prana-sata-[saha]sre y[e] tato apavudhe sata-
sahasra-matre tatra hate bahu-tavata[ke va] 8 m[ute]

2 (C) tato [pa]cha 4 a[dhu]na ladh[e]shu [Kaligeshu s tivre dhrama-Silana] 0

dhra[ma-ka]mata dhramanusasti cha Devanapriyasa (D) so [a]sti anusochana 7
Devanap[ria]sa vijiniti Kaliga[ni] 8

3 (E) avijitarh [hi vi]jinamano yo 9 tat[r]a vadha ltt va maranaih va apavaho va

janasa tarn badhaih v£e]dani[ya]-ma[taih] guru-mata[m] cha Devanampriyas a
(P) idam 11 pi chu [tato] guru-matataram [Devanamjpriyasa (G) ye tatra 13

4 vasati 10 bramana va srama[na] va a[ih]ne va prashamda gra(Tia]tha va yesu vihita

esha agrabhuti-suSrusha mata-pitushu susrusha guruna 1 * susmsha mitra-

i

saihstuta-sahaya- '

5 natikeshu dasaTbhatakanaih samma~pratipa[ti] dridha-bhatita 15 tesha lfl tatra bhoti

[a]pag[r]atho va vadho ya abhiratana va nikramanarh (H) yesha va pi
suvihitanam 17 [si]ho 18 aviprahino [e te]sha mitra-samstuta-sahaya-natika vasana

6 prapunati [ta]tra tarn pi tesha vo apaghratho 19 bhoti (I) pratibhagarh cha

[e]taih sayra-manusanam 20 guru-matarii cha Devanampriya[sa] (J) nasti
cha ekatare 21 pi prashadaspi 22 na nama prasado (K) so yamatro [ja]no tada
Kalige [ha] to cha mut[o] cha apav[udha] 23 cha tato

7 Sata-bhage va sahasra-bhagarh va [a]ja guru-matarh v[o] Devanampriyasa (L) yo

pi cha apakareyati kshamitaviya-mate ya 24 Devanamp[r]iyasa yam Sako
kshamanaye (M) ya pi cha atavi Devanampriyasa vijite bhoti ta pi anuneti
anunijapeti ae (W) anutape pi cha prabhave

m

1 a\std\- Buhler. a \diyadha\ Buhler. 3 Buhler omitted va.

4 \fd\chha Biihler, 5 [Kalimgeshu\ Buhler, 6 -[palanam] Biihler..

7 9 n\_am\ Buhler. 8 "priyasa vijini(\ti Kd\lhhga\iit\ Buhler.

0 9 mm[iye] Biihler. . » vadh\p\ Buhler. . 11 imam Buhler.

12 tatra h\t\ {or ye iaira Buhler. * " 13 vasamii Buhler. 14 gurunam Buhler.

15 didha- Buhler. . , 1(1 tesham Buhler. » samvi 0 Buhler.

18 Read sineko ; \tie\ko Biihler. 19 Read apagratho l which is Biihler's reading.

30 savram ?ttamt° Buhler. 21 ekataraspi Buhler. sa prashamdaspi Buhler.

23 apavndh\o\ Buhler. • 24 vo Buhler.

25 Read °mj/iapeti, which is Buhler^ reading.

K 2

68 THE INSCRIPTIONS OF ASOKA

8 Devanampriyasa vuchati tesha kiti avatrapeyu na cha [ha]mfieyasu (O) ichhati

hi D[e] vanampriyo savra-bhutana akshati sa[ih]yamam sama[cha]riyam

i »

rabhasiye (P) ayi 1 cha mukha-mut[a] 2 vijaye Devanampriya[sa] yo
dhrama-vijayo (Q) so cha puna ladho Devanampriyasa iha cha saveshu B
cha amteshu

9 [a] shashu pi yojana-£a[t]eshu yatra Amtiyoko nama Y[o]narraja paraih cha tena

Atijtok[e]na 4 chature 4 rajani Turamaye nama Amtikini nama Maka
nama Alikasudaro nama nicha Choda-Pam^a ava Ta[m]bapam[ni]ya 5 (R)
[e]vameva [hi]da raja-vishavaspi 0 TonarKa[m]boyeshu Nabhaka-Nabhitiiia 7

10 Bhoja-Pitinikeshu Amdhra-Falideslm 8 savatra Devanampriyasa

dhramanuSasti anuvataihti (S) yatra pi Devanampriyasa duta na vrachamti
te pi Srutu Devanampriyas a dhrama-vutaih vidh[a]nam 9 dhramanu£asti
dhramam [a]nuvidhiyamti anuvidhiyi£am[ti] cha (T) yo [sa] 10 ladhe etakena
bho[ti] savatra vijayo sava[tra] pu[na]

11 vijayo priti-raso so (U) ladha bh[oti] priti dhrama-vijayaspi (V) lahuka tu kho

sa priti (W) paratri[ka]meva maha-phala menati Devana[m]priyo (X) etaye cha
athaye ayi 11 dhrama-dipi nipi[sta] 12 kiti putra papotra me asu navarh vijayam
ma vijetav[i]a 13 manishu spa[kaspi] yo vijay[e kshamjti cha lahu-da[ih]data 14
cha rochetu tarn cha yo 15 vija 10 mana[tu]

12 yo dhrama-vijayo (Y) so hidalokiko paralokiko (Z) sava-chati-rati 17 bhotu ya

[dh]ramma-rati 18 (AA) sa hi hidalokika paralokika

*

TRANSLATION

(A) When king Devanampriya Friyadar6in had been anointed eight years,
(the country of) the Kalingas was conquered by (him).

(B) One hundred and fifty thousand in number were the men who were deported
thence, one hundred thousand in number were thpse who were slain there, and many
times as many those who died,

(C) After that, now that (the country of) the Kalingas has been taken, Deva-
nampriya (is devoted) to a zealous study of morality, 19 to the love of morality, and
to the instruction (of people) in morality.

(D) This is the repentance of Devanampriya on account of his conquest of (the
country of) the Kalingas*

(E) For, this is considered very painful and deplorable by Devanampriya, that,
while one is conquering an unconquered (country), slaughter, death, and deportation
of people (are taking place) there*

(P) But the following is considered even more deplorable than this by
Devanampriya.

I eshe Buhler. s -mute Buhler. 3 sa\vre\shu Biihler. 4 Amtiyokena Buhler.
s "famniya Buhler. 6 Viska- Vajri- Buhler. 7 Nab/iake Na\bht\tina Buhlen
8 -Puti[de]s&u Buhler. ■ * vidkenam Buhler. 10 [c/ia] Buhler.

II ayo Buhlen 12 \dt\pista Buhler. 15 Havi\ya\m Biihler.

14 -dam\dd\tam Biihler. 15 tarn e\vd\ Buhler. 10 Read vijayam, as at Kalsu

17 savra cha nirati Biihler. 18 \s\rama- Biihler,

19 dhrama-silana (= Skt. dharma-siland) is the equivalent of dhaimnavayo at Girnar ; see above,
p. 34, n, 14.

THIRTEENTH AND FOURTEENTH ROCK-EDICTS: SHAHBAZGARHI

LEFT HALF

Scale One-ninth

THIRTEENTH AND FOURTEENTH ROCK-EDICTS : SHAHBAZGARHI

RIGHT HALF

Between pages 68 and

Scale One-ninth

THIRTEENTH ROCK -EDICT : SHAHBAZGARHI 69

r *

(G) (To) the Brahmanas or £ramanas, or other sects or householders, who are
living there, (and) among whom the following are practised: obedience to those who
receive high pay, obedience to mother and father, obedience to elders, proper courtesy
to friends, acquaintances, companions, and relatives, to slaves and servants, (and) firm
devotion,— to these then happen injury 1 or slaughter or deportation of (their)
beloved ones.

(H) Or, if there are then incurring misfortune the friends, acquaintances,
companions, and relatives of those whose affection (for the latter) is undiminished*
although they are (themselves) well provided for, this (misfortune) as well becomes
an injury to those (persons) themselves.

(I) This is shared by all men and is considered deplorable by Devanampriya.
(J) And there is no (place where men) are not indeed attached to some sect 3

(K) Therefore even the hundredth part or the thousandth part of all those people
who were slain, who died, and who were deported at that time in Ealinga, (would) now
be considered very deplorable by Devanampriya,

(L) And Devanampriya thinks that even (to one) who should wrong (him),
what can be forgiven is to be forgiven.

(II) And even (the inhabitants of) the forests 8 which are (included) in the dominions
of Devanampriya* even those he pacifies (and) converts. 4

(N) And they are told of the power (to punish them) which Devanampriya
(possesses) in spite of (his) repentance, 6 in order that they may be ashamed (of their
crimes) and may not be killed.

(O) For Devanampriya desires towards all beings abstention from hurting,
self-control, (and) impartiality in (case of) violence. 0

(P) And this conquest is considered the principal one 7 by Devanampriya, viz.
the conquest by morality.

1 ' The meaning of apagratho is fixed by the various readings npaghate (Kalsl) and upaghato
(Girnar). It has to be noted (to which Pischel draws my attention) that some Ko^as give for
graihita the meaning kata, hintsiia \ see BGhtlingk and Roth's Dictionary, s. v. granth.'— Buhler,
ZDIVIG, 43-i?4*

8 'By the fault of the writer 5 (as the rock-edict XIV, E, expresses it), most of this section is
omitted in the Shahbazgarhl version.

3 As remarked by Buhler (ZDMG, 43. 174 f.), the nom. plur. atavi is used in the sense of
atavikafi. Indian rhetoricians call such a figurative expression lakshana* One of the examples

given in the Tarkasa mgraliadipika, § 59, is *I^T: ^Tt3rf%, 'the tribunes (i.e. the occupants of
the tribunes) are shouting,'

4 Literally, ' induces to meditate \ Cf. nijhapayisamii and nijhapayita (or nijhapayiiave) in the
pillar-edict IV, M, nijhap\e\ta\m]ye in the Jaugada separate edict I, R, and nijhati in the rock-
edict VI, F, and in the Delhi-Topra pillar-edict VII, J J to NN ; also the second separate edict at
Dhauli and Jaugada, where Aioka declares that he wishes to induce his borderers to practise morality.

5 Buhler (EI, a* 471) rendered anuiape. prabhave (L e. anutape prabhave) by ' power to torment
(them) *. But the meaning which he assigned to anuiapa is unusual, and this word is a synonym of
anusaya or antisdc liana in section D of this edict, Thomas takes prabhave = $kt. prabhavet i see
V. A. Smith's Asoka, sec. ed. 5 p. 173, n. 4. But at Shahbazgarhl the 3. sing, opt ends in -eyati\ cf.
my note on the translation of edict XIV, D,

G I adopt Liiders' rendering of the last two words of this section ; see SPAW, 1914. 851. The
Girnar and Kalsl versions replace the locative rabhasiye (= Skt* rabhasye) by the accusative madava
or madava (= Skt. viardavam^ * kindness

7 mukha-muta (also at Mansehra, XIII, L 9) is the same as imihhya-muta in the Lauyiya-Araraj
and Allahabad-Kosam pillar-edicts, VI S F.

70 THE INSCRIPTIONS OF ASOKA

(Q) And this (conquest) has been won repeatedly by Devanampriya both here
and among all (his) borderers, even as far as at (the distance of) six hundred yojanas\
where the Tona king named Antiyoka (is ruling), and beyond this Antiyoka, (where)
four — 4^-kings (are ruling), (viz, the king) named Turamaya, (the king) named
Antikini, (the king) named Maka, (and the king) named AUkasudara, (and) towards
the south, (where) the Chodas and Fandyas (are ruling), as far as Tamraparni.

(B) Likewise here in the king's territory, among the Yonas and Kamboyas,
among the Nabhakas and Wabhitis, 1 among the Bhojas and Pitiiukas, among the
Andhras and Palidas , 2 — everywhere (people) are conforming to Devanampriya's
instruction in morality.

(S) Even those to whom the envoys of Devanfimpriya do not go, having
heard of the duties of morality, the ordinances, (and) the instruction in morality of
Devanampriya, are conforming to morality and will conform to (it).

(T) This conquest, which has been won by this everywhere, — a conquest (won)
everywhere (and) repeatedly, — causes the feeling of satisfaction.

(U) Satisfaction has been obtained (by me) at the conquest by morality.

(V) But this satisfaction is indeed of little (consequence).

(W) Devanampriya thinks that only the fruits in the other (world) are of great
(value).

(X) And for the following purpose has this rescript on morality been written,
(viz.) in order that the sons (and) great-grandsons (who) may be (born) to me, should
not think that a fresh conquest ought to be made, (that), if a conquest does please
them, 3 they should take pleasure in mercy and light punishments, and (that) they
should regard the conquest by morality as the only (true) conquest

(Y) This (conquest bears fruit) in this world (and) in the other world,

(Z) And let there be (to them) pleasure in the abandonment of all (other aims),*
which is pleasure in morality.

(A A) For this (bears fruit) in this world (and) in the other world.

■

+

-

FOURTEENTH ROCK-EDICT: SHAHBAZGARHI

sife faf&TFT (b) *r f? s^r *m nftrt (c) n&fc ft fafsft
^| ^ fofaa ftnsWii %r (d) stftsr ^ tpr tp crfair m
m iwfWfr w *r m

o

14 qf^^^fw (e) tft f*rc n ^ saw^m %f^?f ^ ^ sfcrc tost

1 The Kalsi version reads Nabhapmhti for Nahhitu

s See above, p, 48, n. 14. 3 Cf. above, p. 49, n, a.

* Cf. above, p. 1 8, n« 10. The wording of Kalsi and Mansehra differs here. Unless the
Shahbazgarhi reading is merely due to a clerical mistake, it would contain a Prakrit substantive
chalti — Skt. *tydkli in the sense of tyaga*

FOURTEENTH ROCK-EDICT: SHAHBAZGARHI 71

■

13 (A) ayi 1 dhrama-dipi 2 Bovanampriyena Fri6i[na] 3 rafia mpesapita* asti vo

tamkshitena 6 asti yo vistritena (B) na hi savatra 6 sasavre 7 gatite 8 (C) mahalake
■ hi vijite bahu cha Iikhite Kkha[p]e£ami cheva (D) asti chu 9 atra puna puna
[lajpitam tasa tasa [althasa madhuriyaye ye[na] jana tatha

14 patipajeyati 10 (E) so siya va atra kiche 11 asamatam likhitam detain va samkhay[a] 13

karana va alocheti dipikarasa va aparadhena

T

TRANSLATION

(A) These rescripts on morality have been caused to be written 13 by king
Bevanampriya Priyadarsin either in an abridged (form) or at full length.

(B) For the whole was not suitable everywhere,

(C) For (my) dominions are wide, and much has been written, and I shall cause
still (more) to be written.

(D) But (some) of this has been stated again and again because of the charm
of certain topics, (and) in order that men should act accordingly. 14

(E) But some of this may have been written incompletely, either on account of

the locality, or because (my) motive was not liked, 15 or by the fault of the writer.

. . . ■ - . ■ ■■ ■

IV. THE MANSEHRA ROCK

( ■ *

* ■ 4 m

FIRST ROCK-EDICT: MANSEHRA
A. —First Inscribed Rock.

1 (A) saft OTflfftT "^tffeftFr fiPEfSR *ftRT ft^PMri (B) fo-^t fafe

2 crftft (C) fq ^ (d) ^pj 1% ^ arras "^hTiw

ftra^fo T^r ^afir (e) ^rffef ft %

4 fire mqP <« w *r§fa iirrowfsfa ^rcftf * * ^

5 ^ ftp* % ft ^ fwt iff *fi(H) Txaft ft ^ frrf^r m^f to 3t

I ayo Buhler. 3 There is a vacant space between ma and du

a Read Priyadrasina. 4 dipapito Buhler. 5 samkhiiena Buhler.

* savratra Buhler. 7 Read savre ; [s&\ savre Buhler.

fl Read gkatite ; ghatiti Buhler. 9 cha Biihler. 10 prati° Buhler.

II Read kichi, which is Btihler's reading. 12 samkkaye Buhler.

13 With nipesapita cf. nipesitam in the Shahbazgarhl edict IV, K. .

14 With the optative patipajeyati (=:°yati at Dhauli and Jaugada) cf. apahareyati (XIII, L 7),
mvateyati (IX, K ao),'and siyaii (— Hyaii or shiyati at Kalsl)^ see above, p. 40, n. 1.

15 See above, p. 8, n. 3.

72 THE INSCRIPTIONS OF ASOKA

1 (A) ayi dhra[ma}-dip[i] Devanam[priye]na 1 Friya[dratlina rajina Ii]khapita (B)

hi[da] no kichhi 2 ji[ve] ara[bhitu] pra[johi]-

2 taviye 3 (C) no pi [cha] samaj[e] kataviye* (D) bahu[ka] hi [dosha samajasa

Devanampriye] Friyadrasi raja [da]kha[tfj (E) asti [pi chu]

3 [eka]tiya samaja sa[dhu]-mata Devanapriyasa Priyadrasi[sa] 3 rajine (P) pura

maha[nasa]si [Devana]pri[ya]sa Pri[yadra]£isa ra- . ■ ■ i,

4 jine anudiva[sa ba]huni prana-sa[ta]-sahas[r]ani [arabh]isu supa[thra]ye (G)

s[e] [da] ayi dhrama-dipt likhi[ta] ta[da] ti[ni] y[eva] pra[na]ni

[ara]bh[iyarhti] du[v]e [2] maju-

5 ra [e]k[e] 6 m[r]ig[e] s[e] p[i chu] nirigfe] no dhruvam (H) Jejtani pi chu [tini]

pranani pacha no ara[bhi]

SECOND ROCK-EDICT; MANSEHRA

■

»

* +

5 (a) fMsrafa ^mfirar firasBro $
e ^Fte tHI^t nfinr^ %c&i£t rNtrf^ mfh^ to ilroi ^ 11 • «
. — . m ^3 finrer fsRgfta Tf^R

^ -q* * • * ^ ^ m m sir* nflra ^ fttrfxm ^

<d) Tjitg ^Efa ttafimfa *. — • f*mfa nf^tn^ n*j-

5 (A) sa[vatra vi]jitasi Devanapriyasa PriyadraMsa rajine ye cha ata 7 atha

6 [Glioma] Pa[iiidi]ya Sa[ti]ya[p]u[tra] Keralaputra 8 [Tam]bapa?i [A]tiyoge°

nama Yonar[raja] ye cha [a] .... sa ...... . [gasa] samata 10 raQane sa]vratra

...... priyasa PriyadraSisa rajine

7 [duve 2] chikisa [ka]ta manu£a-chik[isa cha] pa£u-[chi]kisa cha (B) osha[clha]ni 11

manu . . . . ka[ni cha] pa ... . {kani cha atra atra 12 nasti savra]tra [ha]rapi[ta
cha] ropa[pita] cha

8 (0) e[va]meva mulani [cha] phalani [cha] a[tra a]tra [na]sti [savra]tra harapita cha

ro[pa]pita cha (D) ma[geshu] ruchhani 13 [ropa]pt[tani] 14 . . . [pfjtani

patibhogaye pa£u-m[uni]§anam 15

1 [De\vana[pr{\yena Biihler. 2 kichi Buhler.

3 pra\yuho\taviye Biihler.

4 sama\Ja\ kataviya Buhler. 5 \Pr1\yadrasi\11e\ Biihler,

6 Biihler inserted the figure 1 1 \ 7 amta Biihler. 8 0 pttir\e\ Biihler.

9 . iiyo\ke\ Biihler. 10 samamta Biihler. 11 o$ha\dhi\ni Biihler,

12 \yd[ira yatra Biihler, 13 rti\chha\ Biihler.

u The next symbol (read [Aw] by Biihler) may be the first letter («) of udupananu
15 -m\a\nusana Biihler.

THIRD ROCK-EDICT: MANSEHRA

1 - ■

9 (A) Vh^A ftRSft? TM m (B) $4WMfi l3^ $ WHmTO

(e) irfts ft? ^ ^HfH TOrftr ^irfefw ^ firtr-

12 iift ^

9 (A) Devanapriye FriyadraSi raja eva a[ha] (B) duva[ m a]$a~vashabhisetena 1

nie iyam 2 [anapayitje (C) savrat[r]a vijitasi ....... ta 8 [ra]ju . . prade&ke

; [paih]chashu pam[chashu] 5 vashesh[u]

10 anusa[ih]yana[rh] nikramatu 4 etaye va 5 athraye imaye dhramamisastiye ya[tha] s

anaye 7 pi krama[ne] fl (D) [sadhu mata}-pi[tu]shu [s]u[£rusha mitra]-sa[m]stuta-

11 natikanaih cha bra[ma]na-Sramanana[rh] 9 sadhu daiie prapana :[anara]bhe sadhu

apa-{va]yata apa-bha[data] sadhu (E) parisha pi cha yutani ga[na]nasi
[anapa]yi§a[ti] he[tute] cha vifyamja]-

12 nate cha

* — •■ '

FOURTH ROCK-EDICT: MANSEHRA

^HEfr%ijfiT Twraj^woH isnEfxrfTsrfk

ftTR$5R Slft&lft 3RfV ^ f^=f ^nft ^frT SlTO ,

14 (c) ^^|fi ^^ff * nf^sr «Wtro fira^

SW^SSfOT ^ 3jft%j ^fif affffT

15 sroflrcfir *i*TC!^ra*!R tfMfeMfw Tirrf^ "spre (d) 3?%

^ *r§ft§ ^rfuH (e) ^rafir^fiT ^^Rftre

16 ftngft wtoi s*r (p) ^ ft ^ ^ *nft ^ WNi^fiPW

. 1 Read "d&isitena. 3 ayam Buhler. 8 [me] . . ta Buhler. 4 nikrama\i>i\tu Buhler.
5 vatk Buhler. What he took for an Anusvara, is the optional horizontal (sometimes curved)
bottom-line which he has noted in ja (ZDMG, 43. 375), and which the Mansehra version uses also
in da (XIII, 10), dka (VII, 33 ; XII, 6; XIII, 1), ta of tnata {I, 3 ; IV, 15 ; XIII, 4). tha (II, 5 ;
V, 20, 26 ; XII, 4 ; cf. above, p. 55, n. 6), and pa (XII, 5).

8 ya . a7« Buhler. T Buhler. 8 kramane Buhler. 9 -sramananam Buhler.

h ■

74 THE INSCRIPTIONS OF ASOKA

k

17 ftfoij 3fiF|SrWf?T (&) ^ ff 3t STHrJSTCR (H) ^TRKft ft ^

w ftfff ^rftjcW (i) % 3?w ^rop ^fw srfffa ^ w$ (j) sjp!

18 f^faft IJrW W ^[ f|ft xT * ^<*ft^fil^ (K)

12 (A) atikratam ata[rarh] 1 bahuni vasha-£a[ta]ni vadhite vo 3 pranararfa[bh]e vihi[sa]

cha bhutanam flatina asapa[t]ipati £rama[aa]-bramanana 3 asa[m]patipati

13 (B) se aja [De]vanapriyasa PriyadraSine rajine dhrama-[cha]ra[ne]na bheri-

ghoshe aho dhama-ghoshe 4 vjmana-draSana asti[ne] 6 agi-karhdhan[i] ana[ni
cha] di[vani] rupani draSeti janasa

14 (C) [a]dise bahuhi vasha-£a[tehi] na [hu]ta-pr[u]ve tadi£e [a]ja vadhite [De]vana-

priyasa Priyadrafiine rajine dhramanuSastiya anarabhe pranana 6 avihisa
bhutana riatlna -

15 saihpatipati bamana-sramanana ' sa[rh]patipati mata-pitushu 8 suSrujsha] vudhrana

[su]Srusha (D) eshe an[e] cha bahuvidhe dhrama-charane vadhrite (E)
vadhrayiSati yeva Devanapriye

16 Friyadrasi raja dhama-[cha]rana a ima[rh] 10 (F) [putra] pi cha ka 11 natare cha

panatika De[va]napriyasa Friyada&ine 13 rajine pavadhayisamti yo 13 dhrama-
charana imam [a]va-kapam dhrame £ile cha

17 [chi]thitu 14 dhra[maih] anu[§a]5i£amti (G) eshe hi srethe a[m] dhramanu£a£ana

(H) dhrama-[cha]ra[ne] pi [cha] na hoti a6i[la]sa (I) se imasa athrasa vadhri
ahi[ni cha] sadhu (J) etaye

18 adiraye i[yam] 16 li[khi]te e[ta]sa [athra]sa yadhra 10 . yujjamjtu hini cha ma

[alo]chay[i]su 17 (K) duva[da]6a-vashabliisitena Devanapriyena Friya-
drasina rajina iya[m] Hkhapite

r m ». j* ■ ta i

• 4

■ J

FIFTH ROCK-EDICT : MANSEHRA

19 (a) ^^tfti^T fwfife t& w. <£fit (c) $ ^rf^fit mmn

% §3fit SfidfrT (D) ?T W ^| ^ (E) IT m ^ ^

(f) ^ ^ ^m^r ft ^srffT % ^ss i&tfn
21 (g) *pj rfH (h) § ^fawti sr?rt: *r mw^im d)

tfefiftftf^r t ^ ft ^ OTtfT (k)

1 a[7«]/(rr[ra?/2] Buhler. 2 vadhite vmh Biihler. 3 -brwnananam Buhler.

4 dfirama-goske Buhler. 6 hastine Buhler. e (rananam Biihler-

7 -sramanana\vi\ Biihler- 8 ntafu- Buhler. 9 dhrama- Buhler,

10 ima Buhler. 31 ku Buhler. 13 Devanampriyasa Priyadrasine Buhler.

13 Buhler omitted^. u [ti\stiiu Buhler, 15 i[mam] Buhler. lc Read vadhru
17 anu\lo\ckayisti Buhler. *

FIFTH ROCK-EDICT: MANSEHRA 75

a l

nftf^» ^nrfwfta* *

24 ^Tg^l H3T ffT ^ ffT ^ *^c*% fff ^ fWl* W (M)

25 % ^ fq ^ ^fff% sisnr f^pro (n) u wf¥wr it ^ otRi*r

ft ^ ft * S^t f^TTfe TO OTlrTfe ^ *

26 wiftn (o) mfa wifcfn ftyfer f^ftfif^ ftf *m ^ it

set

19 (A) De[vanam]priyena 1 PriyadraSi raja eva[m] aha (B) kalanafrh] dukara[m]

(C), ye adikare kayanasa se dukaram karoti (D) tarn maya bahu [kajyane
[ka]te (E) [ta]ih n>a[a] putra [cha]

20 natar[e] cha 2 para 3 eha t[e]na ye apatiye me [a]va-[ka]parh tatha anuvatteati * se

sukata ka£sha]ti (F) yef [chu] atra de£a pi hapeSati se dukata kashati

21 (G) pape hi nama supadarave 6 (H) s[e] atikrata[rh] a[m]tara[rh] na bhuta-pruva

dhrama-[ma]hamatra nama (I) se treda6a-va[sha]bliisitena maya dhrama-
mahamatra kata (J) te savra-pa[sha]desha 6 _

22 ' yaputa dhramadhitha[na]ye cha dhrama-vadhriya hida-sukhaye cha dh[r]ama-yutasa

Yona-Kamboja-Gadharana 7 RatMka-Pitinikana 8 ye va pi ane aparata (K)
bha[ta]maye-

23 shu bramanibhyeshu anatheshu vudhreshu hida-su[khaye] 9 dhrama-yuta-

apalibodhaye viya|jp]uta te {L) badhana-badha[sa] pativi[dhanay]e apalibodhaye
mokshay[e cha iyarh]

24 anubadha p[r]aja 10 t[i] va katrabhikara ti va mahalake ti va viyaprata te (Iff)

hida 11 bahireshu . cha nagaresh[u] savreshu [o]rodhaneshu bhatana 12 cha
spas[u]na [cha]

25 ye va pi ane fiatike savratra viyapata (N) [e] iyam dhrama-nteito to 13 va

dhramadhithane ti va dana-samyute ti va savratra vijitasi maa dhrama-yutasi
vaputa [te]

26 dhrama-mahamatra s(0):etaye athraye ayi dhrama-dipi likhita chira-thitika hotu

tatha 1 * cha me praja anuvatatu

1 Read °priye t which is Buhler's reading,

3 Buhler omitted dm. 3 param Buhler. 4 tatham anuva\t\isaii^x&\ex.

6 mpadare v[a] Biihler, - 0 Read °deshu 7 which is Biihler's reading.

7 -Ga\t?i\dharanam Buhler.

8 Ratrakra- Buhler. The second symbol {thi) resembles the corresponding one at Shahbaz-
garhi, but the vertical line connecting the right ends of the two horizontal bars is omitted here. The
third symbol looks like kam ; but the apparent Anusvara is the optional bottom-line of the letter.
Cf. the ka of chira-thitika, VI, 31, and above, p. 73, n. 5.

9 hidam- Buhler. 10 paja Buhler ; ja looks Uke>. 11 hidam Buhler.
12 Read bhatuna* 13 -niiiii ti Buhler ; read ti for to. 14 fathom Biihler.

L 2

76 THE INSCRIPTIONS OF ASOKA

SIXTH ROCK-EDICT: MANSEHRA

i

26 (a) ^?jfiR firasfsr tsr i& m (b) wfkm ^rat

27 ?i flit to ^i^spi ?r xrf^T ^ (c) h tr ftit (d) ^

28 * <e) *ra*r ^ srca ^ sfftifk (f) *f fa f¥k s^srirt
sroftfa ^ ^Ri ^ ^ ^ ^ *r^%t% 3Rf*ra ^itf*ra
ftfw 1

29 fk^ fasrfk ^ nfijft mfif&^ft nf^ferf^re *r

*fie* (<*) ^ ^nof^rif m (h) rrftar f| 3 wft ^anftr

i

26 (A) Devanapriye 1 Priyadrafii raja [e]va[rh] aa 2 (B) atikrataih ataraih 3

27 na 4 huta-pruve [sa]vram kala athra-[krartia] va [pa]tivedana va (C) ta maya evaih

kitarh (D) savfa kalath a£atasa me orodhane grabhagarasi vrachaspi vinitaspi
uyanaspi savratra pa[t]i[ve]da[ka] athra janasa
2S pativedetu me (E) savratra cha janasa athra kar[o]mi aharh (P) yam pi cha 5
kichhi 0 mukhato 7 anapemi aham dapakam va sravakam va ye 8 va puna
mahamatrehi achayike aropite 9 hoti

29 taye athraye vivade nijati 10 va samta par[isha]ye a[na]taliyena pativedetaviye 11

me savratra savra kala (G) evaih anapita maya (H) nasti hi me toshe
[uthanasi] ath[r]a-sa[rh]tiranaye cha

30 (I) kataviya-mate hi me savra4oka-h[i]te (J) [ta]sa chu puna eshe mule uthane

athra-satirana cha (K) nasti hi kramatara savra-loka-hitena (L) ya[m] cha
, [kichhi] 13 pa[rakra]mami aaih 13 k[i]t[i] bh[u]tanam

31 ananiyam 14 ye[ham] ia cha she 15 sukhayami paratra cha spagra 26 a[ra]dhetu ti

I Devana\pi\priye Buhler. 2 aha Buhler, 5 aiikramtam amtaram Buhler,
4 n[o] Buhler. fi Buhler omitted cha. 6 kichi Buhler.

7 mukhato looks almost like mukhaii* which is Biihler's reading. \

8 yaiit Buhler. 9 aropiia Buhler. 10 Read nijkaii f which is Biihler's reading.

II a\iwm\ialiye}ia pativeditaviye Buhler. 12 \ki\chi Buhler. 13 aham Buhler.
14 ananiyam Buhler. lfi sha Buhler. 16 spagram Buhler.

SIXTH ROCK^EDICT: MANSEHRA 77

(M) se etaye athraye iyaih dhrama-dipi likhita chira-thitika 1 hotu ta[tha 2
cha] me pu[tra nata]re para[kra]mate 3 sa[vra}-
32 [lo]ka-hitaye (W) dukare cha 4 kho [a]natra a[g]rena para[kra]mena

* ■

SEVENTH ROCK-EDICT: MANSEHRA

32 (a) "^prfWt firas.fo t^t *rsn* ^gfir hhw ^ (b) ^ f| % sro

33 ^frf (C) ^ ^frlifl (D) W STS TJSR^j fq ^flf (E)

34 ^5

H

32 (A) Devanapriyo * PriyadraSi raja savratra ichhati savra-pashada vaSeyu (B)

savre hi te sa[ya]ma [bha]va-£u[dh]i [cha]

33 [ichhaihjti (O) jane chu uchavucha-chhade 6 uchavucha-rage (J>) te savram eka-de&uh

va pi kashati (E) [v]ipule pi ch[u] dane yasa nasti sayeme 7 bhava-£uti a
kitanata dri(Jha-bhatita 0 cha

34 niche badham

■

■

EIGHTH ROCK-EDICT: MANSEHRA

■

34 (a) ^rfrnsffr ^Rft^ifxPF f^i^ fq^f (b) ^ fwrftw ^rsrfa

35 *3T ^raf«^ Hri fWir (b) wra^ (e) ^ ^ frfrr

37 tfsr^w^

i ,

34 (A) a[ti]kratam ataram 10 Devanapri[ya] vihara-yatra nama nikrannshu (B) ia 11

mrigaviya anani cha ediSani abhiramani husu (C) s[e] Devanap[r]iy[e]
F[r]iyadrafii

35 raja daSarvashabMsite saihta[ih] nikrami Sabodhi 13 (D) tenada dhrama-yada 13

1 -tkitikam Buhler. 2 tatham Biihier. 3 °mamte Buhler. * ^ar Buhler.

6 Q U>riye\ Biihlen 0 -rAa^ Biihier. 7 sayame Buhler. B Read -iudhu

9 dridhra- Biihier. 10 mhtaram Buhler- 11 * [v&a] Buhler, ia samhodhi Buhler.

13 tenad[anz\ dhrama-yadra Biihier. What looks like an Anusvara or Repha, is probably the
optional bottom-line of da, which occurs also in V, 23, 34; VIII, 36; IX a 8 (twice) ; X, 9 ; XIII, 3,
7» 9* 10 * x 3* Cf - above, p. 54, n. 7.

78 THE INSCRIPTIONS OF ASOKA

(E) atra iya hoti Samana-bramanana 1 dra[£a]ne dane cha vudhrana 2 dra[£a]ne
[cha hi]na-pativi[dhane 3 cha]

36 janapadasa janasa draSane dhramanuSasti cha dhrama-[pa]r[i]puchha cha tatopaya

(P) eshe bhuye rati hoti Devanapriyasa Priyadra&sa

37 rajine bhage ane

T ■ ■ ■ *H . . :

■ . s - _ r

NINTH ROCK-EDICT: MANSEHRA

■ ■ . i. . - 3*4- - 'l

J , . ■ -- r

* t , ■ .

* ' * ' '

B. — North Face of Second Rock.

1 (a) /^refiw firasfe w m mi (b) ^ iic* ^rfir

2 srsSi f^f% ii^^^^^iA'

3 ^| (c) ij ^rrorfMi ^r§ ^ *igft** i ^ ^ fttf%?i

1 sfidfff (D) % cfisfa^ ^ tit

3$ ^W£3ife ^fajqft'pfw *p»1 wfctfa

4rlP<*3i ftfl ft ft ft tqfaVl ft

6 ftlW^I qfzqft^T ft 3?T ^ ^ 3fcft^ SP* rW

T*%&m f^^ft ^ ■51 Wife fa (I) U % 35R** T I%

7 sjsrft^ % (j) ftro ^ k ^ ft^i ftre qi it (k) f|^Htf^% 3& §

(l) tp *rain& ^fcfc W ft if ^ it ft^fir fi^

s win jRreirr (n) 1% ipr 71 mv ftmWi rrwt <3*^r m§ ftfir

1 (A) Devanapriye PriyadraSi raja evam aha (B) jane uchavucha[m ma]gala[m]

karoti

* , >

2 abadhasi a[va]hasi vi[va]hasi prajopadaye pravasaspi etaye anaye [cha ed]i£a[ye

jane]

3 bahu marhgapam ka]ro[t]i (C) atra tu abaka-janika 4 bahu cha bahuvidha cha khuda

" cha nirathriya cha magalam karoti (D) se ka[taviye ch]eva 5 kho

4 magale (E) apa-phale chu [kho e]she (F) iyam chu kho maha-phale ye dhrama-

magale 6 (G) atra iyam dasa-bhatakasi samya-patipati guruna a[pachit]i

5 pra[na]na [sajyame £ramana-bramanana [dane] eshe ane cha edi£e dhrama-magale

nama (H) se vataviye pi[tu]na pi putrena pi bhratuna 7 pi spamikena pi

6 mitra-sa[m]stutena [a]va pative§iyena pi iyam sadhu iyam kataviye magale ava tasa
. dthrasa nivutiya nivutasi va puna ima [ka]shami ti 8 (I) e hi [i]tare 9 magape]

1 sramana- Buhler. 2 vadhrana Buhlen 3 Read hirafia-.

* balika for abaka- Buhler. 5 cha for [cAJeva Buhler. 6 -ntmitgale Buhler*

7 bkatuna Buhler. 8 k[e\sh[d\miti Bflhlen 9 [ajtra&e Buhler,

NINTH ROCK-EDICT : MANSEHRA

79

7 sa[sa]yike se (J) s[i]ya va tarn athram nivateya s[i]ya pana no (K) hidal[o]kike

cheva se 1 (L) iyam puna dhrama-magale akalike (M) [ha]che pi tarn athram
no 2 nivateti [hi]da a[tha] paratra

8 anata puna 3 prasavati (N) hache puna ta[m] athram 4 nivat[e]u hida tato 5

ubhayesarh [ara]dhe 6 hoti hida cha se athre paratra cha anata 7 punarh
prasavati tena dhramagalena 8

TENTH ROCK-EDICT: MANSEHRA
9 (A) ^rlflR fCRSfst t^f l€t n fafc n 5Tt *?^ft ^^rffT * fa

ao VH^rf ^ ^faBl^ frT (B) Timv \^TW fjra^frr T3f ^ ^ f%fr
? ^sfrT (C) TO^fTI '-^fift fll^frj T^T H *P?

u %qfrT frT (D) ^ ^ TTfal% (E) ^ f €t

9 (A) [Devana]priye Priyadrasi raja yaso va kiti va no 9 mahathravahath manati
anatra yam pi ya[so va] kiti va ichhati tadatvaye 10 ayatiya cha jane
[dhra]ma-sus>usha susrushatu 11 me ti

10 dhrama-[vutaih cha] 12 anuvidhiyatu ti (B) etakaye Devanapriye Friya[dra]6i

raja yaso va kiti va i[chha]ti (C) , . . . [k]ichhi 13 parak[r]ama[ti] Devanapriye
PriyadraSi raja tarn savram parat[r]ikay[e va k]i[ti]

11 sa[kale apa]-pa[r]isav[e] siyati ti (D) eshe chu 14 pa[ri]save e apu[ne] 15 (E) dukare 16
; chu kho eshe khudakena 17 [va va]gr[e]na [u]satena va ana[tra] 18 a[gre]na

para[krame]na sav[ram] pariti[ji]tu (F) atra 19 tu [kho] usateneva du[ka]re ao

ELEVENTH ROCK-EDICT: MANSEHRA

12 (A) \^fq^ tsrasfsj u3 m% (b) *rf% irf^ ^

I i\kd\ch\a\bhi\chd\ vase Buhler. 2 na Buhler. 3 an\am\tam punam Buhler.

* [a] . ra Buhler. 6 tato looks almost like tati. ' v ubkayasa [va ld\dhe Biihler,

7 ana\m\ta\m\ Buhler.

8 Read dhrama-magalena. The same mistake is found in the Shahbazgarhl version.

9 «[«] Buhler. 10 tadattaye Buhler ; but see above, p. 6a, n. 3.

II The syllable sru is engraved in a deep round hole which must have existed already at
the time of the inscription.

ia Buhler omitted cka, Is [e tu\ kicki Buhler. 14 tu Buhler.

15 \apii\na\m\ Buhler. 16 dukaram Buhler. 37 Mudra&ena Buhler.

18 a\nd\tra Buhler. 10 e . . Buhler. 20 usatena va duka\rd\ Buhler.

80 THE INSCRIPTIONS OF ASOKA

13 ftnrcr ^iHfo ^T yn w* w M unsR (d) ^afcdt ftf*

ft ft flT ¥*fa%T ft faw^jfcr trfe^fwi

H 3$ srg ^ ^ft^ (e) % rrq w f|^f% ^ ^ ftft ^

12 (A) Devanapri[y]e Priyadrafii raja evam aha (B) nasti ediSe dane [a]di£e

dhrama-dane dhrama-sariitha[v]e dh ram a-sam vibh aga 1 dhrama-sa[rh]ba[rh]dh[e]
(C) tatra eshe dasa-bhata[ka]si samya-patipati 2 mata-[pitu]shu su[£ru]sha

13 mitra-sarh[stuta]-natikana Sramana-bramanana dan[e] pranana [ana]rabhe 3 (D)

[e]she vataviye pituna pi . putrena pi bhratuna 4 pi spamike[na] pi mitra-
sarh[stu]t[e]na ava pativeSiyena * , : ,

14 iyam sa[dhu] iyarh kataviye* (B) se tatha karata[m] hi[dalo]ke 6 [cha] kath? aradhe

ho[ti 8 pa]ra[tra] cha ana[m]tam punam p[r]asavati te[na dhra]ma-danena

• : '- l :

TWELFTH ROCK-EDICT : MANSEHRA : .
"'• C.-^Sottth Face of Second Rock.

i ■*- '■ i -i ■

i ' (a) "^ifa^ firasft Tsr j^ftufir ^ x^fa ^

ftft^^^%(B)^^fW^^Ti3r^

2 ^Rft3 *raft sro ftft ssreft ftn? S?!^* '.-.ft (oj «c*ffe $

■ •■ " ^|ftir : (d); ire ''f 3?i ^jjfir

4 SSRS^f (F) 17.3 *fiTJT WH* TO TOlft ft ^ ^tRR^Hw (»)

H^n? tot snrxro n wnft mjrass ft ^

5 ^rossitft (h) ^ ft %fe toto lift ^ Tn^ft sit

TOSHftq ^ ftift f^RTi ft ' * * * TR TOT

e\ TO?rt ^nift ^rfe W % sra^ «j ft>ft 'jRWrtRi vt ^%

7 ^iWTT? ^ ft (K) IT ^ ff^ m WEJI Hf^ ^Wft^ (I.)%5fft^

im & ^ "n ^wgft ^nr ftrft ^i<^ft "ftra ^toh

8 (m) ^pt UH^ i^ MHHiH^ ijii ^^fft^l ^ ^

" . , ■ , '* i ■ . .. T J <■ ^1

9 ii ^r^w^ft ^ Htft ^ fi?pf

1 °bhage Buhler. s -\bka\ta . . j» sa\inyd\~samfaiipati Buhlen

5 anarambhe Biihler, 4 bhatuna Buhlen 6 krataoiye Buhler.

6 haramtam hida . ska Buhler. 7 Buhler in foot-note io, 8 aradhe . . t Buhlet,

NINTH TO ELEVENTH ROCK-EDICTS : MANSEHRA

Page 80

Scale One-seventh

TWELFTH ROCK-EDICT: MANSEHRA 81

1 (A) Bevanapriye Priyadrasi raja savra-pashadani [p]rava[ji]tani gehathani 1 cha

pujeti danena vividhaye cha pujaye 2 (B) no chu tatha dana va puja va

2 [De]vana[m]priye manati atha kiti sala-vadhi siya savra-pashadana ti (C) sala-

vrudhi t[u] bahuvidha (D) tasa chu iyaih mule am vacha-guti

3 kiti ata-prashacla-puja va para-pashacla-garaha va no siya apakaranasi lahuka va

siya tasi tasi pakaranasi (E) pujetaviya va chu para-p[r]ashada tena tena

4 akarena (P) evam karatam atva-pashada 8 badham vadhayati para-pashadasa pi cha

upakaroti (G) tad-amftatha 4 karatam ata-pashada 6 cha chhanati para-pashadasa
pi cha

5 apakaroti (H) ye hi kechhi 0 atva-pashada pujeti para-pashada* va garahati savre

atva-pashada-bhatiya va kiti atva-pashada dipayama ti . . . . puna tatha
karatam

6 badhataraih 7 upahamti 8 atva-pasha[da] (I) se samavaye vo 9 sadhu ki[ti] anamanasa

dhramarh £run[e]y[u cha], su£rushe[yu] cha ti (J) evam hi Devanapriyasa 10
ichha kiti savra-pashada bahu-5ruta cha

7 kayanagama cha [hu]veyu 11 ti (K) e cha tatra tatra prasana tehi vataviye (L)

Devanapriye no tatha dan^m va puja[ih]/va manati atha kiti sala-vadhi siya
savra-pashada[na]

8 (II) [ba]huka cha etaye athraye vaputa dhrama-mahamatra istrijaksha-mahamatra 13

vracha-bh[u]mika a$e cha nikay[e] 13 (N), Iyarh cha etisa phale

9 yam atva^pashada-vadhi cha bh[o]t[i] dhramasa qha [di]pana

: ■

■* i : 4 - - I t

b 1

i

THIRTEENTH ROCK-EDICT: MANSEHRA.

i

1 ■ ...

D\ — Third Inscribed RocK

j r | r , .

i (a) ssOTufafarra ^frEto finish tf^R ^»f<^ fafsm (b) f^w&m

^

1 -prashadtmi pravrajitam ga/mikani JSvMex* 3 ptijaya Buhler.

3 Here, and in five other places of the same edict, Biihler read atma- for atva-* The second
syllable of this word is identical in shape with the tva of tadatvaye in edict X } L 9. I therefore
read atva^ following Konow (SPAW, 1916, 804, n, 7), who quotes in support Pischel's Grammatik,
§277.

* tadanaitiarh Biihler, The wavy line at the bottom of da need not be an Anusvara, but may-
be a portion of da itself; see above, p. 77* n. 13.

6 atma- Buhler. 6 hechi Biihler. 7 badhamtaram Biihler.

B Vtamti looks like amti\ Q /ia[tia]ti Buhler- 9 v\a\ Buhler.

10 Devan4jii\priyasa Buhler. 11 haveyu Buhler. 12 Read istrijkaksha^

13 ftikaya Buhler.

hi* M

■

Page 8i

TWELFTH ROCK-EBICT: MANSEHRA

Scale One-seventh

82 THE INSCRIPTIONS OF ASOKA

5 *4 n ^fSrom f¥h^Hf<n (h) %4 ^ fir ^faff^ fa?t| srfatfl?! *

6 (*) * w STO^sm *jTOi* ^.^Mfaro (j) ^ %

*tto^ 3$ fasw ^ isw§ ..........

j&_ n _.,„. , ,p „, ...

v% ftrafa

8 (M) V* fx? x| ^fa ^Rfa*W faf3TrT% ftffT 7f fa SF^^fw

^f^^rfw (n) ^t^rfa fa ^ wft VmO<*w <prf?r ?m fai

^ffaro ff ^ ^ *rit*§ ^m*? 'fa ^r^R^m^ *

■cj^jst. ,**>

10 mi . . , . Tm wr to ^Rfwng^t to fro ^ft^fiw rfaTjfani (e)

VsiTft % TSffa^fa ^t?mt^ TOWPifa$ Ht^fafaf^

11 <s) fa <^ *ifa W fa ^ ^nrfa*m ot^h fa*m

"rogsrfar iN ^fafa^fa ^fafafa'sifw ^ (t) ^ %
Itfa fa^

12 (w) ^fa^B^st Ti^py TOfrr"^nfa% (x) ^ <sj wrf^fcr

fofaw faifw wrfa $ ^ fa * • iTfa^T Tifari

13 00 . . fa^?it% xrttftfai^ (z) sre ^ ^ fa^fa itg *r wr^fa (aa) g

1 (A) [atha]-vashabMsita[sa] De[va]na[priyasa] Friyadrasine rajine [Kajliga

[vjijjita] (B) [di]ya[dha]-mat[r]e prana-[§ata-sa]

2 [ma]te (C) [tato] pacha 1 adhuna la[dhe]shir Kaligeshu ti[vr]e dhrama[va]ye

. , . [dhra]manu[£a]sti [cha De]vana(pri] . ... '(D) .

3 [marane va apavahe va janasa] se [badham] vedaniya-mate giiru-mate [cha

Devanapriyasa] (F) [i]yarh [pi] chu tato

4 , [ye]su [vihi]ta esha [a]grabhu[tt]-sufirasha mata-pi[tu]sh[u] su[dru]sha guru-suSrusha

mit[r]a-sa[m]stu

1 pachha Buhler. In this edict I am noting only verbal differences from Buhler's text, but not
the numerous passages which he omitted because he was unable to make them out from the
materials at his disposal.

THIRTEENTH ROCK-EDICT: MANSEHRA 83

1

5 [va]dh[e] va abh[iratanarh] va vini[k]ramani 1 (H) yesha[rh] va pi s[u]vih[itanam] 2

si[ne]he avipahin[e 3 e] ta[naifa] mitra-[sam]

6 (I) [esha] savra-manu£anam 4 guru-mate cha Devanampriyasa (J)

nasti cha se janapade yatra nasti ime ni[ka]ya a[na]tra Yoneslni [bramane 5
cha] £ra[mane] .......... pi [janapadajsi ya[t]ra

7 na° nama prasade (K) se yavatake jane tada Kaligesh[u] hate 7 cha

apavudhe cha ta[to] 3 £ata-bhage va sahasra-bhage va 9 aja guru-ma[te va]
D e vanapriya[sa] (L) . . pa[ka] [mi]tavi

8 (M) . . [pi cha] atavi Devanapriyasa 10 vijitasi hoti [ta]' pi a[nuna]ya[ti

a]nu[nijha]paya[ti] u (N) [anu]tape pi cha prabhave Devanapriyasa 13 vuchati
[te]sha 13 [ki] (O) . . chha vanapri[y .] u

9 (P) [mukha}-mute v[i]jaye D[e]vanapriyasa 15 ye dhrama-vijaye (Q) se cha

[puna] Ia[dh]e [Deva]napri[ya]sa 16 hida cha sa[vr]eshu cha arhteshu a shashu
pi y[o]ja[na-£a]t[e]shu tiyo[ge 16 nama To]na-[raja]

10 Amt[e] .... [nama Ma]ka na[ma] Alikasudare nama nicha 17 Cho da~ P amdiy a

a Tambapa[m]niya 18 (R) evameva [hida] raja-vishava[si] 19 Y[o]na~
Kam[bojeshu] 3ffabliaka-[Na]blmpa[m]tisIiii 30 [Bh]o[ja-Pi]tiiii[ke]sliu
Adhar[Pa] al

11 (S) [yatra pi du]ta [De]vanapriyasa na 23 yamti te pi Srutu Devanapriyasa 23

dhrama-vuta 34 vidhana[m] dhramanu^asti dhra[ih]ma[m] anuvidhiyarhti
[a]nuvidhiy[iSarhti 25 cha] (T) [ye se] ladhe e[ta]ke[na ho]ti savra[tra] SG
vi[jaye]

12 (W) paratrikameva maha-phala [ma]nati De"va]napri[yo] (X) e[ta]ye cha 27

[a]thray[e] iyam dhrarhma-dipi 28 li[khi]ta kiti putra prap[o]tra me a[su]
nava[rh] 29 v[i] [tavfjyarh manpshu saya] ..........

13 (T) . . hidaloke paralokike (Z) sava ao cha [ka] 91 nirati hotu ya dhrama-rati 32 (AA)

sa hi [i]aloki[ka] 33 paraloki[ka] *

■

FOURTEENTH ROCK-EDICT: MANSEHRA
13 (A) ^ HHf^PT ^^fx^T fm f%rf "fo^fe

u fftftift fc^^fn ^ fa * * (d) ^rfe f sre ctfml m m

SS^H Wgfr^A ^ ^ m x?f?TTtqf?T (E) ^ Tm w% f%fe

fir fpyfer * * * * n ■•

■ 1 °mane Buhler.
4 savrmh manu° Buhler.
7 hate looks like amte.
10 Deva?iampri Q Biihler.
13 [tes/iam] Buhler.
le .... yok . Biihler.
19 Visha- Vaj[rt\- Buhler.

3 sathvi 0 Buhler. 3 aviprahi\tie\ Buhler.

fi yenesha \bramana\ Buhler. 6 no Buhler.

8 \taia\ Buhler. * 9 Buhler omitted va.

11 °paye ti Buhler. 13 Deva\nant\pri° Biihler.

34 vanampri[ye] Buhler. 16 \De\vananipri? Buhler*

17 \iii\chaih cha Biihler. 18 °pamniya Buhler.

20 \Nabhd\k* [Na]bfia° Buhler. 21 Amdha- Buhler.

23 no Buhler. 23 Devanamfri* Buhler, 34 -vutam Buhler. ED °[samtt\ Buhler,

20 Buhler omitted this word. » Buhler omitted cha. 28 dhrama^ Buhler.

29 nava Buhler. 30 savra Biihler. 31 Biihler omitted ka.

32 \s\rama- Buhler. 33 [/ l2 'da]lo 0 Buhler.

M 2

84 THE INSCRIPTIONS OF ASOKA

1 4 T

k *

13: (A) [i]yam dhrama-dipi Be[ya]oapriyena Fri[ya] 1 . r [jina Hkhapita]

F

i " +

14 [likhite: likha]pe[5a]mi che[va] ni . . 2 (D) [asti chu a]tra puna puna la[pite] tasa
ta[sa] a[thra]sa [madhu]riyaye [ye]na jane ta[tha] patipaje[ya]ti (E) se [si]ya
atra ki[chhi] ...... [t]i likhi[t .] va [samkha]ya ......

■

V. THE DHAULI ROCK

■

FIRST ROCK-EDICT : DHAULI

T

1 (a) * * * * * fir ^?fftr "^iT#foF * * * * * * *n Tvtfkm

2 .(c) sfl fi? ^ *tot% * * * * wrw * ^ * * * (e) * * * *

— ffRt s*n*tT mwim * *

3 fiflRffc% c5lf5T% (F) ***** * ********** fip| * * * * fa

^ (G)^^^T^VT^^%Tmf?f wwfa*

•i

1 (A) [si 3 pava]tasi :[D]G[v]a[na]mp[iy] s ♦ . . . [na lajina l]i[kha]

[T]vam alabhitu pajo[h] ....... ^

2 (C) [no pi cha sam]a[je] [sama]ja . . [d] (E) .... [pi

* chix] .... {t]i[y]a [sam]a[ja] s[a]dhu-mata Dev .........

3 [Fiyadasine la]i[ine] (P) [mah] ... v. , Piy[a] . . . [n]i

[p]ana-[sa]ta [a]labhiyisu supathay[e]

4 (G-) se a[ja] ada [iyam dha]m[ma]4ipl likhita tim . . . . [ala]bh[iy]

[tjimni pSnani pachha n[o]"al[am]bhiyisa[m]t[i] 4

SECOND ROCK-EDICT: DHAULI

i

j - -* .■ r . .

i (a) ma falWa ^rRfipffi fera^feft • * '* * • * ott

_ > . , . . ,

fmtt ^Iwc^ni

.... m ^ ^^^^ (B) ....

1 Of this edict Buhler has read only the two words \Devanmnpriyena PHyadrmind\ ; see
ZDMG, 44. 704. ...

2 The actual reading was perhaps nikam, which would correspond to nikyam at KalsT.

3 The name of the hill on which the Dhauli record was engraved is lost. It cannot have been
Khepivigala as believed (and traced on his plate IX) by Cunningham, because this was the original
name of the Jaugada rock ; see the Jaugada edict I, A..

4 atablti 0 Senart, alabhf Buhler.

THIRTEENTH AND FOURTEENTH ROCK-EDICTS: MANSEHRA

Scale One-seventh

Page 84

SECOND ROCK-EDICT : DHAULI 85

xifir^tnT^ • — h

1 (A) [sa]vata [v]i[ji]tasi [D]e[v]anampiyasa Piyadasi[ne 1] . . . . [atha]

[tfjiyoke nama Yo[na]-laja

2 [e] va [p]i [ta]sa Amtiyo[kaJsa samamta Jajane savat[a D]eva[naaiip]i[ye]na

P[i]yadasi[na] [s]a cha p[asu-ch]i[k]is[a] cha (B) dhani

3 an[i m]u[nisopa]gani pasu-opagan[i] cha atata na[thi savata ha]lapit[a] cha [lo]pap[i]ta

[cha] (C) miip] -. v [ a ] fc [a] lialapita [cha]

4 lo[p]apita cha (D) ma[g]e[su udujpanani khanapitani lukhani cha lopa[p]itani

p[a]tibhogaye . . [na]m

r

THIRD ROCK-EDICT: DHAULI

p

1 (A) ^IRfift fira^ft HT5tT iH w?t (b) pT^m^nfiTftmTi $ s?i

<WMwfa * ' (O) TT f^f%wfe $ $m TTpi

vHyuMi (d) m% inrnf^fng ^jst h

(e) uftwT ft 1 ^ v • • ^tttRt ^ w fiwfif ^ ^
tost *

1 (A) Devanampiye Fiyadasi laja hevam aha (B) duvadasa-vasabhisitena me

iy[a]rh anap[ay]i 1 . . (C) . . . . [ta v]i[j]it[a]si m[e] yut[a] la[j]uik]e

2 pamchasu paihchasu vasesu anusayanath nikhamavu atha arimaye pi [ka]m[ma]ne

hevam ima[y]e [dham]manus[atH]iy[e] (D) [s]adh[u] mat[a]-p[i]t[i]su su[s]us[S

3 natisu cha bambhana-samanehi sadhu dane jivesu analambhe sadhu apa-viy[a]t[a] 2

apa-bh[aih]data sadhu (E) p[a]lisa pi cha , . . . [nas]i y[u]t[an]i a[na]p[ay]is[a]ti
[he]tut[e] ch[a] vi[yamja] ......

-

. FOURTH ROCK-EDICT: DHAULI

... „

Hififg ^ratrfzq^r ^ra^Rin^ ^wMfeqf?r

dnapa . # Buhler. 2 apaviyati Senart and Biihier.

86

THE INSCRIPTIONS OF ASOKA

3 o|tJTfH ^Bfaif gftsntf (C) mf& |fT^% Hlf^*

^RTfffT fM^^ T ^j%3T (D) im ^R

6 xr^gftrafir ^ m^i *ftc*ftr ^ *W

si^riftrcrft (g) us ft ^ *it tfrri^tntRT (h) m*kt<*h

7 wt fifw ssrtffawc (i) $ ^rs ^res ^ 3r<tf?r ^ *n*£(j) u?rre swnft

8 (k) majfa *stfkfm% ^Rftnrc? ftrasfa* TnfsR ^ ^ fryM

h

* \

1 *

1 (A) atikarhtarh amtalam bahuni vasa-satani vadhite va pana[la]rhbhe vihisa cha

bhutanam natisu asampatipati samana-babha[ne]su asampatipati

2 (B) se aja Devanampiyasa Piyadasine lajine dhamma-chalanena bheli-ghosam

a[h]o dhamma-[gho]sam vimana-dasanarh hathini [a]gi-kamdhani amnani cha
[di]vi[y]ani

3 lupan[i] dasayitu munisanam (C) ad[i]se b[a]huhi vasa-sa[t]ehi no hiita-puluve tadise

aja va[dhite De]vanampiyasa Piy[a]dasine lajin[e] dliam[m]anus[a]thi[y]a

4 an[ala]mbhe pananam avihisa bhutanam natisu sarhpatipat[i sama]na-b[a]bhanesu 1

sampatipati m[a]t[i]-pitu-sususa vu[clha]-sususa (D) esa arime cha ba[h]uvidhe

5 dh[a]mma-chalane vadhite (E) vadhayis[a]ti cheva Pevanampiye Piyada[s]I l[a]ja

dhamma-chalanarh imam (P) puta pi chu 3 nati [panati] . . 3 [cha] Devanam-
piyasa Piyadasine lajine

6 pavadhayisarhti yeva dhamma-chalanarh imam a-k[a]pam dhaihmasi [s]llasi ch[a

ch]i[th]ttu [dharhmam a]nus[a]sisam[t]i (G) esa h[fj se[the kam]me ya
dhammanusasana (H) dhariima-chalane pi chu

7 no hoti asilasa (I) se imasa athasa v[a]^hl * ahini ch[a] sa[dhu] B (J) et[ay]e [athay]e

iyam likhite Imasa athasa vaqihi yujamtu him cha ma alochayisu B

8 (K) duvadasa vasani abhisitasa Devanampi[ya]sa Piyadasine lajine yam 7 [idha]

likhite

FIFTH ROCK-EDICT: DHAULI

i (a) ^nqftft fiFR&t (b) (c) * ;

-mrm % ^kg ^wf?r (b) % ^ mm ^ (e) it ^ ^ ^

1 -bambkanesu Buhler*

3 The Kalsi version reads patidtikya.

yisu Senart and Buhler.

a cha Senart ^nd Buhler.

4 vudhi Buhler- 6 sadhn Senart and Buhler.
. 7 Read perhaps iyam.

FIFTH ROCK-EDICT: DHAULI 87

(p) u la -Sr g wEwfir % ^ss *ssfir (©) ft

3 (H) % ufiNtf ^rlc* |r!^c^T WHlTWrlT *m (I) *

^^^Tfvrf^r *r vwTifT^THT ?n*f tot (J) ^ *R*Jwilg

W ^RH^ff ^ H^jfiw M^^fffH GraPKT ^ W^TOTffT (0)
^RT^ TOP*

1 (A) [Dev]anampiyeNPiyadasi laja h[eva]rh alia (B) kayane dukale (C)

k[a]y[a]n[a]sa s[e] dukalam kal[e]ti {D) se me b[ah]uke kayane kate (E) tarn ye
me [p]ut[a] va

2 n[a]t[T 1 va] .,,.111 cha t[e]na ye apatiye me ava-kapam tatha anuvatisamti s[e]

sukatam kachh[arh]ti' (P) e heta d[esa]m pi hapayisatp] se dnkatarh kachhati (Gr)
pa[p]e hijnama]

3 supadalaye (H) s[e] at[ikam]tam amtalam no huta-puluva dharhma-mahamata nama

(I) se tedasa-va[sa]bhisitena me dhaihma-mahamata nama kata (J) te
sava-pasamde[su]

4 v[i]y[apata] dhammadhithan[a]ye dh am ma-[va]dhiy e hita-sukhaye [cha] dhamma-

yutas[a] Yona-Kamboeha-Gamdhalesu Lattaka-[P]itenikesu e va pi arhne
apalarhta 5 * (K) bhati[mayesu]

5 babha[n]i bh i[y es]u anathesu ma[hala]kesu cha h[i]t[a]-sukhaye dhamma-yutaye

a[pa]libodhaye viya[pa]ta se 3 (L) bamdhana-[ba]dhas[a] p[a]ti[vidhana]ye
apaIib[o]dhaye mokhaye cha ■ _
G iya[rh] anubamdh[a] p[aj]a 4 [t]i [va ka]tabhika[Ie] ti va mahalake ti va viyapata
se (M) hida cha bahilesu cha nagalesu savesu s[a]vesu olodhanes[u me] e va pi
bhat[I]naih 5 me bhagimnam va

1 na£[t] Buhler. 2 apalathta Buhler,

3 Here, and at the end of section L, Franke (VOJ, 9. 349 1) joins viyapatase into one word,
and takes it as an equivalent of the Vedic nominative plural in -asafu In the pillar-edict VII,
Y (twice) and CC, viyapatase actually occurs. But, as pointed out by Michelson (AJP, 33. 44a Q t
the case may after all be different at Dhauli, because the other versions have te in the place of se,

4 p&\j&\ Buhler. 6 bhatinam Buhler.

88 THE INSCRIPTIONS OF ASOKA

*

7 amnesu va [nat]i[su sava]t[a] v[i]yapata (N) e iyaih dhaihm[a-n]isite ti va

dha rhmadhi thane ti va dana-sayute va sava-puthaviyam dha[m]ma-yutasi
viyapata ime dhamma-maham[a]ta (O) [i]ni[a]ye athaye

8 iyaih dhamma-lip[l] li[kh]i[ta] chila-thitik[a ho]m t[atha] cha me pa[ja anujvatatu

1

SIXTH ROCK-EDICT : DHAULI

• * ♦ *

(a) ^imTW fwqft m& (b) &fma ^mtis ?ft faTp§%

^n* w***} ^ Tife^fn (g) % mm ^ (d) wi *5\7%

3R*T 313 trft%^T|J % fH (E) ^rf ^ ^ Sfi^frf ^
^Tft* ^n*tft& ftfw Hfa ^ ft*^ f^rft

4 ^n^mftrt * fir «4 ^ (g) ^ * sr^tH)

ft % Ht% Sdrefa ^HftoRFI ^ (I) TOfWlW ft 3 3" 4 tj Hft ii

s (j) m ^ to ^ im ^31% ^ tobi^oJtt ^ (k) ?rfa ft * *

I fa

6 ft^ ^ ^rf^r $wfk tow ^pt sirtMw fa (m) tim^ srcrc

«

7 *Hc*faftHTC (N) i ^ 3R?T spfcr uw^ifc?

1 (A) Dev[anamp]iye Pi[yada]si laja [he]vaih [a]ha (B) atikam[tam a]rii[ta]lam no

[h]u[ta]-puluve s[a]varh kalam atha-ka[m]me va [pa]tiveda[n]a va (C) se mamaya
kate (D) sa[va]m [kalam] . . , , [mana]sa 1 me

2 amte olodh[a]nasi ga[bha]g[ala]si v[achas]i [vjinitasi [u]y[a]n[asi cha sa]vata

pativedaka janasa atham [pa]tived[a]yarhtu m[e] ti (E) sava[ta] ch[a] j[a]nasa
atham kalami h[aka]m

3 (F) am pi cha ki[m]chhi mukh[a]te anapay[a]mi dapakaifr v[a sa]v[a]kaih va e va

maham[ateh]i atiyayike alopite hotj tasi athasi v[i>ade va [n]ijhati va samtam
palisaya 2

4 ana[m]taliyam pati[ve]detav[i]y[e] me ti savata savam kalam (Gr) heva[m] me

anusathe (H) nath[i hi m]e [tosje u[thana]si atha-samtilanaya cha (I) kataviya-
m[at]e hi me sava-loka-hite

1 \pit\nasa Buhler. 2 palisaya Buhler;

DHAULI ROCK ; MIDDLE COLUMN

Page 88

Scale One-seventh

SIXTH ROCK-EDICT: DHAULI . 89

5 (J) tasa cha pana iyam mule [u]than[e cha a]tha-sarhtll[a]n[a] cha (K) nathi hi

kammata . . [sa]va-lo[ka}hitena (L) [am] ch[a kichhi] p[a]lakamami hakam
kimti bhutanam a[na]riiyam yeha[ih] ti

6 [h]i[da] cha [k]an[i] sukhayami pal[a]ta cha svag£arh al]adhayamtu ti (M) et[a]y[e

athaye i]yarh dhamma-Iipi likhita ch[i]la-th[i]tika hotu ta[th]a cha puta papota
me palakama[m]t[u] 1

7 [sava-loka]-hitaye (N) dukale chu iyam amnatja] a[g]en[a pa]lakamena

SEVENTH ROCK- EDICT: DHAULI

2 ^^^T ^I^MTO (D) ^ ^ "STT H^T ^fr! (B) ftrj% ft

*ra *rfa srcil uragtii ^ ^ ^rra

1 (A) [D]evanam[p]iye Piy[a]dasl laja savata ichhat[i sava-p]asam[da va]sevQ ti (B)

save hp] t[e sa]yamath [bh]av[a]-sudhl cha ichhamti (C) mun[i]sa ch[a]

2 [u]ch[a]v[u]cha-[chha]ih[d]a uchavucha-laga (D) te savam va ek[a]-de[sam va

kachham]ti (E) vipul[e] pi cha 8 dane asa njathi sa]yame [bh]ava-sudhl cha
niche badham

- EIGHTH ROCK-EDICT: DHAULI

1 (a.) ^ffNiit ^w<* Twmn ft?ra*ffif *rra ftr^g (b) * ■• n fuiftw

OTTft ^ ijftsrrft 3tfa<*rorft pfa H (C) % ^T^ftR

2 fira^t cjisn ^FWTTfafa^ ft^wfa #sftfa (d) Stanr «n (e) ifta

3 I^HqfcPf qft ^ 3TT?TC3B 3FW ^ ^ TOnppft ^

^ T^rar Cp) ian §q ^rftfTtfl ftft^iHfora ft*i^fs$ <*nft%

1 (A) [atika]m[ta]m amt[ala]m laj[a]n[e] v[i]h[a]la-yatarh nama [n]i[kha]m[i]s[u] (B)

. . [ta miga]viy[a] a[rh]nani ch[a] edisani a[bh]i[l]amani huvarhti Bath . (C) se
Devanampiye

2 P[i]y[a]dasi laja d[a]sa^[vas]abhisi[t]e [n]ikhami Sambodh[i] 8 . (D) [t]e[na]ta

dha[mma-yata] (E) [tat]esa [ho]ti samana-babhananam d[a]s[a]n[e] ch[a] d[ane]
cha v[u]dhanam dasane cha

1 **matu Senart s °maihtti Buhler.

2 cha Buhler ; the reading chu is also possible, but less probable, because the Jaugada version
has cha.

3 saihbodM Buhler,

uu N

90 THE INSCRIPTIONS OF ASOKA

—

3 h[i]lathna-p[a]tividha{ne 1 cha jana]padasa janasa [dasa]ne cha dhammanu[sath]i

[cha] ... [p]u[chh]a cha [ta]d[o]paya (F) e[sa bhuy]e 2 abhilame hoti

Devanampiyasa Fiyada[s]ine lajine bhage [aih]ne

NINTH ROCK- EDICT: DHAULI

1 (a) ^n?ift$ fta^ft <vm ti ^iit (b) ssfit ^rfsi 4ro

^rfn m^tw * V **3hns** **f^*Rroft

2 uht^ ^faft ^ 3r% ^ *m<* (c) ^ ^ ^

3 (D) % ^Sf%% ^ft (E) OT^^f *§t j[ft§ *PT' ■ <F)

^ ^ ii (g) mta ^ww^fa Hwn^qfrr

4 sjpjfi * * * * * $ OT^FTCR ^ ^ ' * * * * *

v*n*n& *rra (h) % ^rft^ ftfrRT fa ^ ft mf?RT ft

5 §3nfa%7 ft * *' * '* * * ^ rm fintffraT (i) mfa ^ |3

^ ^ ft (J) %*if*i
g ^nfs% *m^R vHT^if * * (k) • * * ■* fit/ • ft%?r^^r
ft ft*ita% ****** f* tifi? tr^i^ft ?E?r * * * * v

7 * * * * cFraft?!^ J(L) •♦♦**♦**♦♦ ♦ • • ^r^f

-

1 (A) Devanaiiipiye Fiyadasi laja hevam aha (B) [athi ja]ne uchavucham mamgalam

kal[e]tl [ab]adha 3 . . . . . ,■, ... [v]l[vaha] .... [ju]padaye* pavas[a]si

2 etaye aihnaye ch[a] hedisaye j[a]n[e] bahukam mamgalam k[a] • . . . (O) , . . .

[chu] 6 khi b[ahuka]rh cha [ba]hu[v]idh[aih] ch[a kh]ud[am 0 cha nilathi^arh cha
mamgalam kaleti *

3 (D) se . kat[a]viye che[va kh]o m[a]riigale (E) [a]pa-phale chu kho esa h[e]dise

mam[ga] ..(F).. [ya]m [ch]u 7 kho mah[a]-ph[a]le e [dha]mma-marhgale (G)
[ta]te[sa d]a[sa-bhafakas]i sammya-patipat[i]

* [gulu]narh a[pa] [me] s am ana-b abh an [a] n am dane esa amne ch[a]

...... [dhamma]-maihga[le nama] (H) [se] s vata[viye p]it[ina pi pute]na

pi bhatina pi

5 suvamike[na p]i . [l]e [a]va tasa athas[a] niphatiy[a] (I) [a]thi [cha *

hevajrh v[u]te dane s[a]dh[u"] ti (J) [s]e [na]thi . . . [anu]ga[h]e v[a]

6 [ad]i[se dha]mma-dane dhaih[manugahe] 10 . . (K) ..... . [mji [t]i[k]ena

sahaye[na p]i viyovadita 11 ,\ i [tasi] pak[alana]si [iya]m .

7 , [l]adhayitave (L) * . * t a [ v ] • * • [svagasa] al[adh]i

1 hilmhna- Senart and Buhler; -pafi° looks like -peti° f and may be meant for -prat?*
3 esa bhuye Buhler. For the nom. sing, masc, esa see above, p, i$ t n. 7*
3 abddlie Senart and Buhler. 4 \J\opadaye Buhler. 6 \etd\ tu Buhler.

0 khudaikani\ Buhler. 7 \chd\ Buhler, 8 ffi Senart, [ta] Buhler. Q pa Senart^[(] Buhler.
10 dhammanu 0 Senart and Biihler* 11 Restore viyovaditaviye.

TENTH ROCK- EDICT : DHAULI

1 (a) ^Ffftra fq*r^t <trm fait m n ? w#

2 ^S{J ^ tin * * • * • * * * % (B) TJfRTR ^St^.9tii

X f" M^chHfrf "^rctfft WffT^ft * *

3 f%fa ^imfewS pTT "fir (d) xiftre •*•*•**♦•♦ (e) ^kSp

a sfr *^^? 'trfofifftg

■ -

1 (A) [Devanaahjpiye Piyad[a]s[i laja yaso v]a [k]itf va n [ha]m

mamn[ate] . . . i [yaso] va k[it]i [v]a ichhati tadatvaye [a] .

Qa]ne

2 ....... [susa]rii [susu]s[at]u [m]e dhamma . , [me] (B) etakaye [yaso va

kit! v]a i i [pa]lakama[t]i Devanampiye pal[atik]a[y]e . t

3 kimti saka[le apa-pal]isave [hu]v[eya t]i (D) pa[l]isa . . (E) [du]ka[le]

t[a agena] [na sa]vam cha paliti[j]i[tu]

4 khudakena v[a] usatena va (F) u[satena] chu [dukalatale]

■ + ■ t

FOURTEENTH ROCK-EDICT : DHAULI

1 (a) ^4 ^nfeit ^n=ifwT ftra^ftnn wfau f&wi

2 (c) it f-Jnft*^ ^ ftjM fafaftq * 4 4 • (D) ^rfa

3 ^ ITO

1 (A) iyam dhamma-lipl D e[v]anampiy ena Piyada[sin]a laj[in5r likha] .

athi majjhimena] [h]i save sav[a]ta ghatite

2 (C) mahamte hi vijaye bahu[k]e qha likhite likhiyis 1 ... . . . . . (D) [a]thi

[vu]teta[sa] [y]ay[e]

3 [k]imti cha j[a]ne tatha patipajeya ti 3 (E) e pi chu heta asamati likhit[e s] 3 *

sam . . [lochay]itu . k[a]l[a] [t]i

AT THE END OF THE SIXTH DHAULI ROCK- EDICT .

■

- , set0

1 Restore UkhiyisamL 2 Or pdtipajeydti may be one word, as suggested above, p. yi, n. 14.
3 sam Senart and Biihler.

N 2

92 THE INSCRIPTIONS OF ASOKA

TRANSLATION

The white one. 1

i

FIRST SEPARATE ROCK-EDICT: DHAULI

i ■ «

3 pr<^ ^ Wc^h? (c) tot ^ ^ $m*m ^ir% ^aft

5 l|ft% TJ5fT T?HT (F) ^WT qiTT^ SjSjfa ' $V f%FiT SRI ftri^^H

7 5p to (h) %at g^fo fi • ? * • ?ni% ioT % ft *t *N d)

8 ^ftftHT ft (J) ftftaf TJSRgfty^ ft sjft Tf ^fPTf^^T

tn^nlH (k) wa ©ft

u ft^ftR^ ijoRra TOi^fim Wfjfa^r ftc**^ (isr) % ^jferft^

12 srim nY |^ w ft (o) inw *ror ^ =sRT^?ft ^htrt ^

(P) ftfrR H ftc^ ftRT

■v

13 ?r ft *h fen fire <j ^forW thtWi (a) it ^ pra

15 ^OTft ^nfaftqft (s) ftqf^HT^wl^ ft Hif lft ^FWt ^R*ft
7JT*lfi*ft

1 As stated by Biihler (ZDMG, 39. 490}, this word refers to the figure of an elephant
representing the Buddha, which is carved at the top of the Dhauli rock. Cf. the similar labels
at Gimar and KalsT, above, pp. 26 f. and 50.

FIRST SEPARATE ROCK-EDICT: DHAULI .93

* ♦

17 w?n*rftsro *ro ^ fRfW (v) ^ ffcft .firthwita tftoHuiT

18 (W) ^KHT fxi ^ fwfcl ^Rft ft #Hft*T (X) |3 ^

L

19 tftrfctn^ftrR (Y) Urfft 3TCT$ 3?T %ft ftyftif ft^ W

21 OTH^JT *T%fti&% ^ % ftWT ffT (Z) ItrTR <3r7I$ ^ *ft

^3-

****** TRP^II

23 ^pjfir to sigsnft fir (aa) s%ft% ft ^ nm^ ^ ^ra#

24 *r ^ ^rftwrft^ffi ftft wfW (BB) 1^1 iflslftc^
ft (co) 35<5T on

26 if ft iTflrr Hift^ 3rg«*ft ft

1 (A) [Devana]m[pi]y[asa vacha]nena Tosaliyaiii ma[ha]mata [naga]la-

[v]i[yo]halak[a]

2 [va]taviya (B) [am kichhi dakhajmi hakam tarn ichhami k[i]m[t]i kaih[mana

pa]ti[paday]eham 1

3 duvalate cha alabhehaih (C) esa cha me mokhya-mata duva[la etasi atha]si am

tuph[esu] •

4 anusathi (D) tuphe hi bahusu pana-sahasesum 3 a[yata] 3 p[a]na[yam ga]chh[e]ma

su munisanaih (E) save

5 munise paja mama (P) ath[a] pajaye ichhami h[a]ka[m kimti sa]ve[na hi]ta-sukhena

hidalo[kika}-

6 palalokike[na] 4 y[ujev]o [t]i [tatha * muni]sesu 6 pi [i]chhami [ha]ka[m] (G) no

- .

cha papunatha av[a]-ga-

7 [m]u[k]e fi [iyam athe] (H) [k]e[chha] v[a] eka-puli[se] .... nati 7 e[ta]m se pi

desaih no savam (I) de[kha]t[a hi t]u[phe] etam

8 suvi[hi]ta pi (J) [n]itiyam 8 eka-pulise [pi athi] y[e] bamdhanam va p[a]likilesarh va

papunati (K) tata hbti

1 pativeda° Senart and Buhler.
\ ayata Senart and Buhler.
5 Restore sava-munisesu*
7 Read papunati, as at Jaugada,

2 *sesu Senart and Biihler-
4 °lokikaye Senart and Buhler.
0 ava-gamake Senart and Buhler.
* niti iyam Senart and Buhler.

94 THE INSCRIPTIONS OF ASOKA

,9 akasma tena badhana[ih]tik[a] 1 amne cha ■„.... hu jane da[v]iye dukhlyati (L)
tata ichhitaviye .

10 tuphehi kiihti m[a]jhaih patipadayema ti (HE) imeh[i] chu [jateh]i no sampatipajati
*F-v isaya asulopena ;

11 ni[thu]liyena 8 tulana[ya] anavutiya alasiyena k[i]Iamathena (N) se ichhitaviye

kitim 3 ete

12 [jata no] huvevu nia[m]a ti (O) etasa cha sava[sa] mule anasulope a[tu]l[a]na cha
I , "v." (3P). niti[ya]ih e kilamte siya ; .* ; ;■/ ( ) .

13 [na] te uga[chha] 4 samchalitaviy[e] tu va[t]ita[v]iy[e] etaviye va (Q) hevariimeva e

<k[kheya] fi t[u]phak[a] tena vataviye 4 .

14 anamne* dekhata hevam cha hev[a]rh cha [Djevanariipiyasa anusathi (R) se

mah[a-pha]Ie [e] t[a]sa [saihpa]tipada

15 maha-apaye asampatipati (S) [vi]pat[i]padayamlne hi 7 etam nathi svagasa [a]I[a]dhi
- ; " no laj[a]la[dh]i

16 (T) dua[ha]le hi i[ma]sa kamm[asa] m[e] kute man[o]-atileke 8 (U) sa[m]pati-
1 ; pajam[i]n[e] chu [etam] svagja[m] ■- , ■■ ■ \ ■ .■/'..

17 aladha[yi]sa[tha mama cha 9 a]naniyam ehatha (V) iyam cha l[i]p[i] 10 tfilsa-

na[kha]tena so[ta]viy[a] 11
18. (TO) amta[l]a [p]i cha [t]i[s]e[na 12 kha]nasi kha[nas]i ekena pi sotaviya (X) hevaril
cha kalamtam tuphe " * - - '■-

19 chaghatha saihpa[ti]pad[a]y[i]taye (T) [e]t[a]ye athaye 1 * iya[m l]i[p]i Iikhit[a
? h]idaena 'J 'V" r "' . " " '

20 nagala-vi[y]o[ha]Iaka sas[v]atam samayam yujevu 14 t[i] ....... [na]sa 15 akasma

[pa]libodhe va

21 [a]k[a]sma palikiQ]e[s]e va no siya ti (Z) etaye cha athaye haka[m] .... mate 16
: p[a]mchasu parhchasu [ya]se-

22 su [n]i[kha]may[i]sami e akhakhase a[chaih]d[e] s[a]khinalambhe hosati etath

. atham janitu ..... . [ta]tha

28 kala[m]ti atha mama anusathi ti (AA) Ujenite pi chu kumale etaye v[a] athaye
. [ni]khama[yisa] : v . ? > . ,

24 hedisameva 17 vagam no cha atikamayisati timni vasam (BB) hemeva T[a]kha[s]Uat6

pi (CC) [a]da a . . ....

25 te mahamata nikhamisamti anusayanarh tada ahapayitu atane kammam etam, pi
. '. janisamti • ...... ^

26 tarn pi ta[th]a kalaihti a[tha] lajine anusathi ti

■ ; ' *

^ ■ . d : I * " •■.•-■■». ' .- * - « * ^ - » 1

' s bamdha 0 Senart and Buhler. ' * nithfd? Senart and Buhler. ' ;

a Read kiihti, which is Senart's reading; hiti Buhler.

4 Read ugachhe* - * ■ ^ ddkhiye Senart and Buhler. * amnmh ne Senart and Buhler.

7 Luders (SPAW, 1913. 1013, n. 1) has shown that hi must be a separate word on the analogy
oT seption U, belowj and of the Jaugada separate edict 1^ T, Senart and Buhler read °mlneku

8 manor- Senart, mane- Buhler. 9 t ..... for mama cha Senart, \ta\ . . . > Buhler.
10 lip Biihler. 11 °viyam Senart, °viya Buhler.

12 Buhler. 18 athaye Senart and Buhler, 14 yujevii Senart and Buhler.

15 Restore ena Janasa; nagala-janasa Senart and Buhler, which is visible (evidently owing to
retouching) on Burgess' plate, but not on my materials.
io Read mahamatam ; dhammate Senart and Buhler.
V hedisammeva Senart and Buhler. . . J

. 1 *

DHAULI ROCK; LEFT COLUMN

Page 94

Scale One-seventh

FIRST SEPARATE ROCK-EDICT : DHAULI 95

L ■

TRANSLATION

■

(A) At the word of Devanampriya, the Mahamatras at TosaJi, 1 (who are) the
judicial officers of the city, 2 have to be told (thus).

(B) Whatever I recognize (to be right), that I strive to carry out by deeds, and to
accomplish by (various) means. 3

(C) And this is considered by me the principal means for this object, viz. (to give)
instruction to you.

(D) For you are occupied with many thousands of men, 4 with the object of gaining
the affection of men. 6

(E) All men are my children.

(F) As on behalf of (my own) children I desire that they may be provided with
complete welfare and happiness in this world and in the other world, the same I desire

i * ■

also on behalf of [all] men. 0

(G) And you do not learn ? how far this (my) object reaches. 8

(H) Some single person 9 only learns this, (and) even he (only) a portion, 10 (but) not
the whole.

(I) Now you must pay attention to this, although you are well provided for, 11

1 Two copper-plate inscriptions from the Cuttack district, Orissa, mention the two districts of
Northern and Southern Tosall ; see EI, 9. 386, and 15. 1. Prinsep (JASB, 7, 449) identified Tosali
with the Tcao-aXel priTpfaohi? of Ptolemy ; but the latter is stated to have been situated beyond the
Ganges, See Lassen, Ind- Alt^ % (sea ed-). 353, n, %\ Burnouf, Loms^ p. 673; Kern, JRAS, 1880.
384 f. ; IA> 13. 382.

2 With nagala-viyohdldka cL paurarvydva/iarika in the KautiUya^ p. so, 1- 13; see SPAW S
1914. 855.

3 The correct translation of this section is due to Senart ; see Franke, GN/1895. 537, and cf.
a quite similar construction in the Calcutta-Bairat rock-inscription, E.

* Here, and in the pillar-edicts (IV, C 5 VII, M, N), the participle ayata (— Skt. ayatta)
seems to be used in the sense of vydprita. Cf. the rock-edict V, J to N, and the pillar-edict VII,
Y to AA.

6 Previous translators took sttmunisdnam to be one word: c of good men'- As, however, in
the two next sections the king is concerned with * all men \ Liiders is no doubt right in explaining
su = Skt. svit\ see SPAW, 191 4. 856, and cf* su in the Dhauli separate edict II, F.

6 Cf. Asvaghosha's BuddJiacharita, 11,35: ^n*5f! iraroft f? W cF|^ sNNwTO: fipwnnW;
1 as for his own children, even so (king Suddhodana) desired welfare for all (his) subjects/

7 Buhler rendered fapunaiha by ' understand \ and Liiders (SPAW, 1914- 857) more closely by
' learn *. The verb has the same meaning three times in the second separate edict. In section J of
the first edict it means 1 to suffer 9 ; see my note on the Jaugada 'separate edict I, K.

* Buhler translated ava-gamuhe iyam athe by 1 (all) that the sense (of these words) implies \
and Liiders by 'how far this matter reaches \ i.e. c how far this matter is attended to\ Cf. ova
tie pi cha me avuti in the Delhi-Topra pillar-edict IV, 1. 15- .

■ This seems to refer to the judge who happens to decide an individual case. Senart com-
pared eka-ptdise (— eka-mimise at Jaugada) with the Buddhist term prithagjana (see Childers, s. v.
puikujjano), and Buhler rendered it by c a private person 1 ; see ZDMG, 41. 15. The expression
eka-ptdise or eka-??iunise s 'a single person*, occurs again in section J (= K at Jaugada), where it
is opposed to 'many other people 1 in section K (= L at Jaugada). In section W 'a single
(person) 1 is contrasted with the whole body of officers in section V ; see also the second separate
edict, N and G. ; !

10 Cf. the rock-edict V, F, and Vlli D. . ^ See above, p. 47, n. 6.

0 r THE INSCRIPTIONS OF ASOKA

(J) It happens in the administration (of justice) 1 that a single person suffers either
imprisonment or harsh treatment. 2

(K) In this case (an order) cancelling the imprisonment 8 is (obtained) by him 4
accidentally, while [many] other people continue to suffer.

(L) In this case you must strive to deal (with all of them) impartially,

(M) But one fails to act (thus) on account of the following dispositions : 5 envy,
anger, 6 cruelty, hurry, want of practice, 7 laziness, (and) fatigue.

(N) (You) must strive for this, that these dispositions may not arise to you.

(O) And the root of all this is the absence of anger and the avoidance of hurry.

(P) He who is fatigued in the administration (of justice), will not rise ; but one
ought to move, to walk, and to advance,

(Q) He who will pay attention to this, must tell you : 8 ' See that (you) discharge
the debt (which you owe to the king); 0 such and such is the instruction of
Bevanampriya/

(R) The observance of this produces great fruit, (but its) non-observance (becomes)
a great evil. 10

■ (S) For if one fails to observe this, 11 there will be neither attainment of heaven nor
satisfaction of the king« ia

(T) For how (could) my mind be pleased if one badly fulfils this duty ? 13

1 As recognized by Luders (SPAW, 1914: 859), mil is here » danda-mtu I connect the
locative nltydm with asti ; at Jaugada it is replaced by bahuka, 1 frequently *.

2 Biihler translated palikilesa by 'trouble', Senart and Liiders (SPAW, 1914. 841, n. 1, and
857) render it by 'torture'. But in the Kautiliya the technical term for 'torture 1 is karman, and
pariklesayatahy which occurs on p. 333, 1. 16, cannot have the same meaning as karma kdrayatah in
the next preceding line.

3 The correct explanation of ba\jii*]dkanamtika and daviye is due to Luders; see SPAW,
19 14. 861 f.

4 As stated by Biihler (ZDMG, 41. i6) # one would expect tasa for tena. He proposed to
supply praptam*

5 As Senart remarks, this unusual meaning of jatani is justified by etymology ; see IA,
19* 89,

G For asitlopci) c anger J (literally : * quick infatuation'), see Biihler, ZDMG, 48. 60 f,

7 With Biihler (ZDMG, 41. 16) I take avMi (Dhauli) or atmti- (Jaugada) = Skt avriiti,
* repetition \ In the pillar-edict IV, L, dvuti corresponds to Skt. ayukti, '* an order 1 .

8 Hitherto the construction and bearing of this sentence have been misunderstood. The relative
e corresponds to the demonstrative tena, and the subject is probably one of the controlling officers
who are mentioned at the end of the edict.

9 Cf. below, section U. Previous translators failed to make out the actual meaning of this
sentence because they read aihnamne 9 which thfey divided into aihnam ne *= Skt. ajiidm nah (Senart
and Biihler) or anyat+naJt (Luders).

10 Both at Dhauli and at Jaugada, the predicate is a masculine or neuter, although the subject
is a feminine. Cf- above, p- 49, n. i. '

u As vipatipddayamlne corresponds to vipatipdtayamtam at, Jaugada, it must be a nominative
singular absolute. The same applies to sampatipajamine in section U, below, to anuvekhamane \n
the Delhi-Topra pillar-edict VII, P, and to vijinamane in the Kalsi edict XIII, E. Cf* below, p; 97,
n. 3, and Luders, SPAW, 1913. 1011 ft

i

12 For aladhi (~ *araddhi) see above, p. 19, 16.

13 In the translation of this difficult passage I follow Franke, GN, 1895. 537 f (| but explain
dadhale as a nominative absolute, because in the Magadha dialect the locative would end in -asi*

FIRST SEPARATE ROCK- EDICT: DHAULI 97

(U) But if (you) observe this, you will attain heaven, and you will discharge the
debt (which you owe) to me* 1

(V) And this edict must be listened to (by all) on (every day of) the constellation

(W) And it may be listened to even by a single (person) also on frequent (other)
occasions between (the days of) Tishya:

(X) And if (you) act thus, 8 you will be able 4 to fulfil (this duty).

(T) For the following purpose has this rescript been written here, (viz.) in order
that the judicial officers of the city may strive at all times 5 (for this), [that] neither
undeserved fettering 6 nor undeserved harsh treatment are happening to [men].

(Z) And for the following purpose I shall send out every five years 7 [a Mahamatra\
who will be neither harsh 8 nor fierce, (but) of gentle actions, (viz. in order to ascertain)

whether (the judicial officers), 9 paying attention to this object, are acting thus, as

my instruction (implies).

(A A ) But from Ujjayini also the prince {governor) will send out for the same

purpose a. person of the same description, 10 and he will not allow (more than)

three years to pass (without such a deputation).

(BB) In the same way (an officer will be deputed) from Takshasila also.

(OC) When these Mahamatras will set out on tour, then, without neglecting

their own duties, they will ascertain this as well, (viz.) whether (the judicial officers)
are carrying out this also thus, as the instruction of the king (implies).

SECOND SEPARATE ROCK-EDICT: DHAULI

1 (a) ^mtfror dUifferi mrann ^ ^rafsra (b) ^ f^fe

1 Cf. the Dhauli separate edict II, L, - • .

2 i. e. three times per year ; see the Dhauli separate edict II, N.

a The forms kalamtam (here arid in II, L and P), °patayamtam (Jaugada separate edict I,
S and T), smhtam (II, Q, and pillar-edict IV, I), nasamiam (pillar-edict IV, M), arid ^pajamtam
(Delhi-Topra pillar-edict VII, PP) are nominatives singular absolute. Cf* above, p. 35, n. 9,

4 Franke (VOJ, 9- 340 ff.) has shown that chaghati is the future of ckak^ a variant of the root
sah Cf. chakiye in the Dhauli separate edict II, L 5, in the Sahasram rock-inscription, I 3, and in
the Bairat rock-inscription, 1. 5 ; also chakye, ibid.. 1.5.

5 In the translation of sasvutam samayam I follow Kern (JRAS, 1880. 391) and Luders

(SPAW, 1914- 864).

c See above, p. 33, n. 8. . 7 Cf* the rock-edict III, C

8 Cf* Dhammapada, verse 408 :

akakkasam vinnapanim girarh sachcharh udlraye I
yaya nabhisaje kanchi tarn aharh brumi brShmanarh II

0 The context shows that these are meant here, and that the Mahamatras were directed by
the king to control them \ see SPAW, 1914* 865 f.

10 See above, p. 40, n. 3.

1013 o

98 THE INSCRIPTIONS OF ASOKA

■

4 (f) ftwi sierra ssfafsraR fara^ § t^r^ ^3 * ♦ (g) tm ^

h -^irafWi sarafan fw u: ^Nr ^t*m% *m /fsrftnr ^ ^

i

HIT

p

_ L— . CPCX_.

7 ^PTOT (I) % |^ 3i§ ^forTf^ S^TTO * * * * P ^ TTTfH

3 STCT * W I^^Rf^ (J) % *3*rf*g fliRTO

^ ^jHfM u^j (m) vjrS ^ srai^ "fofa f&fam ^
io tfmfa srsmRT^ ^^fJRT^i ^ ita-mra (n) ^ fofa ^g-

^TpW fk«?T iTOTta Stflfw (O) m$ % WUfa ^ft ^TIHT

ft fw^n^f fq

1 (A) Devanampiyas[a] vachanena Tosaliyam kumale mahamata cha vataviya (B)

am kichhi dakham[i] h[akam tarn i]

■ i ■

2 duvalate cha alabheharh (0) esa cha me mokhya-mata duvala etasi athasi am

tuphe[s]u mama

3 (E) ath[a] pajaye ichhami hakarh ki[m]ti savena hi[ta-sukhe]na hidalokika-

palalokikaye 1 yujevu ti h[e]v[aih] - *

4 (F) siya amtanarh avijitanam ki-chha[ihde] su laja [aphesu] . . (G) m[a]va s

ichha mama amtesu . • . i a [p]a[p]unevu te iti Devanamp[iy]
[anu]v[i]g[ina] mamaye

5 huvevii ti asvasevu cha sukhammeva lahevu mamat[e] no dukha[m] h[e]va[m]

1 Read -palalohikena^ as in the first separate edict, F*
% mave Buhler ; read perhaps hevameva.
3 Restore kimtu

SECOND SEPARATE ROCK -EDICT : DHAULI 99

. . , un[e]vu l iti khamisati 2 ne Devanampiye [aph]aka 3 ti e chakiye
khamitave mama nimitam [va] * cha dhathmarii chalevii

6 hidaloka pa!aloka[m] cha aladhayevu (H) etasi athasi haka[ni] anusasami tuphe

ana[n]e [e]takena hakaih anusasitu chharhdarh cha veditu a [hi] dhi[t]i patimna
cha mama

7 [a]jala (I) s[e] hevam katu karhme chal[i]t[a]v[i]ye asv[asa] i « [cha] tani

ena papunevu iti atha pita tatha Devanampiy[e] aphaka atha cha atanarh 6
hevam Devanampiye [a]nukarhpati aphe

8 atha cha paja 7 hevam may[e] D[e]vanampiyasa (J) se hakarh anusasitu

[chha]mda[m] ch[a veditu tu]phak[a] desavutike hosami etaye athaye 8 (K)
patibala hi tuph[e] asvasanaye hita-sukhaye cha [tesa]
,9 hidaIokika-paklo[ki]kaye (L) hevam cha kalarhtarh tuphe svagarh aladha[yi]satha
mama ch[a] ananiyarh ehatha (M) etaye cha athaye iyarh lipi likhita hida e[na
ma]hamata svasata[ih sajma 9

10 yujisarhti as[va]s[a]naye dhamma-chak[ri]aye cha tes[a] arhtanam (HT) iyani cha lipi

[anu]chatummasam tisena nakhatena sotaviya (O) kamam chu 10 [kha]nas[i] 11
khanasi arhtala pi tisena . ekena [p]i '

11 [sojtaviya (P) hevam kala[m]tam [t]uphe chaghatha sampatipadayitave *

r

TRANSLATION

(A) At the word of Devanampriya, the prince (governor) and the Mahamatras
at Tosali have to be told (thus).

(B) Whatever I recognize (to be right), that , and to accomplish by

(various) means*

(0) And this is considered by me the principal means for this object, viz.
... * .to you,

(D) .......... my

(E) As on behalf of (my own) children I desire that they may be provided with
complete welfare and happiness in this world and in the other world, thus . .

(F) It might occur la to (my) unconquered borderers 13 (to ask) : 1 What does the
king desire 14 with reference to us ? J

(G) [This] alone is my wish with reference to the borderers, that they may learn
that Devanaftpriya . . . . . f ... , that they may not be afraid of me, but may have

■" ' ■ i ■ ■■ 1 ..

w

1 Restore papunevu. 2 The syllable sa is entered above the line.

3 aphakam Senart and Buhler, 4 Senart and Buhler omit va. & Restore asvasaniyanu
0 The syllable nam is entered above the line. 7 paja Buhler.

8 athaye Senart and Buhler. & Read sasvatam samayanu

10 cha Senart and Buhler. » The syllable si Is entered above the line.

12 Liiders showed that siya is not the last word of section E, as previous translators thought,
but opens section F f and is used in the same way as hutha in the Delhi-Topra pillar-edict VII, D
and J- He also poifited out the correct construction of sections F and G, which had been curiously
misunderstood ; see SP AW, 1914. 866 ff.

33 Cf. the Kalsi rock-edict II, A j V, J ; XIII, Q.

¥ Kern (JR AS, 1880. 381) explained su by Skt. svit Qtgachhema m in the Dhauli separate
edict I, D, and kinasu in the Delhi-Topni pillar-edict VII,, F f G, H,

O 2

ioo THE INSCRIPTIONS OF ASOKA

4

confidence (in me); that they may obtain only happiness from me/ not misery; that
they may [learn] this, that Devanampriya -will forgive them S what can be forgiven ; 3
that they may (be induced) by me (to) practise morality; (and) that they may attain
(happiness in) this world and (in) the other world. ...

(H) For the following purpose I am instructing you, (viz. that) I may discharge the
debt (which I owe to them) 4 by this, that I instruct (you) and inform (you) of (my)
will, L e> my unshakable 5 resolution and vow-

(I) Therefore, acting thus, (you) must fulfil (your) duty and must inspire
confidence to them, 6 in order that they may learn that Devanampriya is to them like
a father, that Devanampriya loves them like himself, and that they are to
Devanampriya like (his own) children.

(J) Therefore, having instructed (you), and having informed you of (my) will,
I shall have (i. e, entertain) officers in (all) provinces 7 for this object. -

(K) For you are able to inspire confidence to those (borderers) and (to secure
their) welfare and happiness in this world and in the other world. ■'

(L) And if (you) act thus, you will attain heaven, and will discharge the debt
(which you owe) to me.

(M) And for the following purpose has this rescript been written here, (viz,) in order
that the Mahamdtras may strive at all times to inspire confidence to those borderers
(of mine) and (to induce them) to practise morality,

(ST) And this rescript must be listened to (by all) every four months 8 on (the day
of) the constellation Tishya. 9

(O) But if desired, it may be listened to even by a single (person) xo also on frequent
(other) occasions between (the days of) Tishya* '

(P) If (you) act thus, you will be able to carry out (my orders).

.. ■ . " . , .

1 — ~ ■ '■ i ■ . " u-™

1 Here and at Jaugada, Senart and Biihler wrongly read mama te (in two words) instead of
mamaie, which, as Kem recognized, corresponds to the Prakrit ablative mamatto. See JRAS,
1880. 380, 38a, 383 ; SPAW, 1914. 868 ; Pischel's Grammatik, § 415 f. V " .

2 As Biihler (ASSI, 1. 128, n. 24) remarked, either m or aphakd is superfluous,
8 Cf. the Shahbazgarhi rock-edict XIII, L. For chakiye see above, p. 97, n. 4.

4 Cf. the rock-edict VI, L.

5 ajala corresponds to achala at Jaugada, as loga (Jaugada separate edict II, 11. 7 and 33)
to lokat libi (Delhi-Topra pillar-edict VII, QQ and SS) to Kp% % hida (Kalsi, V, J and K) to hita l and
dose (Kalsi, VI, H) to iosg.

+

c The neuter tani is improperly used for the masculine te, which is the reading of the Jaugada
version,

7 Kern (JRAS, 1880. 384) translated: 'I will entrust the country to your care/ For the
difficult term desdvutika {Dhauli) or \sakd\la-desd* qy[u t] ika (Jaugada) see Biihler (ZDMG, 41. 38),
who took dyuti = Skt dyuktin } * an official'. Cf. dvuti = Skt, ayukli> c an order ^ in the pillar-
edict IV, L. The provincial officers who are here referred to, are perhaps identical with the
Mahamdtras whom Asoka ordered to be deputed on inspection duty from Pataliputra, Ujjayini,
and TakshaSila; see the four last sections of the Dhauli separate edict I.

8 Cf* chdtmhmdsl in the Delhi-Topra pillar-edict V, 11. 11, 16, 18.
0 Cf, the Dhauli separate edict I, V.

10 See above, p. 95, n. 9.

DHAULI ROCK; RIGHT COLUMN

Scale One-seventh

FIRST ROCK-EDICT : J AUGADA loi

5

VI. THE JAUGADA ROCK

FIRST ROCK-EDICT: JAUGADA

(C) fxj ^ SfiSfa^ (D) f| §?gfrT ^tfW

ftrcsftft &rfk$ (f) ^r?wf« "^Rftraa fro^fa^ wfoa

^ *T^T fa** ^ fq ^ fa*t ^ (H) Xmif^T fa % fiffh

1 (A) iyam dhamma-lipl Khepi[m]galasi 1 pavatasi D evanampiyena Piyadasina

lajina likhapita (B) hida no kichhi jlvam alabhi[t]u pajohitaviye

2 (C) no pi cha samaje kataviye (D) bahukaih. hi dosam samajasa 2 drakhati 3

Devanaihpiye Piyadasi laja (E) athi pi chu ekatiya samaja sadhu-mata
Devanampiyasa

3 Piyadrasine 4 lajine (F) puluvam maha[nasa]si Dovanarhpiyasa Piyadasine

lajiae anudivasam bah[u]ni pana-sata-sah[a]sani alabhiyisu supa[th]aye

4 (G) se aja ada iyam dhamma-lipT likhita tiifani yeva panani ala[m]bhiyamti 5 duve

majula eke mige se pi chu mige no dhuvam (H) etani pi chu tirhni panani

5 pachha no ala[bh]iyisamti

TRANSLATION

(A) This rescript on morality has been caused to be written on the Khepingala 0
mountain by king Devanampriya Priyadar&in.

(B) Here no living being must be killed and sacrificed^

(C) And also no festival meeting must be held.

(D) For king Devanampriya PriyadarSln sees much, evil in festival meetings.

(E) But there are also some festival meetings which are considered meritorious by
Devanampriya Priyadarsin.

1 Khapimgalasi Buhler, but the e of khe is perfectly distinct.

2 samajasi Biihler.

8 A horizontal stroke, which may be meant for r, seems to be attached both at the top and at
the bottom of da ; dakhati Senart and Biihler.

4 Piyadasine Senart and Biihler. The curve at the bottom of da is probably intended for r*
6 alabhiyamti Senart and Buhler.

6 The etymological meaning of this name is : ( (which appears) brown in the air ; ' see Biihler,
ZDMG 3 37, 9^

102 THE INSCRIPTIONS OF ASOKA

(F) Formerly in the kitchen of king DjBvanampriya FriyadarSin many hundred
thousands of animals were killed daily for the sake of curry,

(G) But now, when this rescript on morality is written, only three animals are
being killed (daily), (viz.) two peacocks (and) one deer, but even this deer not regularly.

(H) But even these three animals shall not be killed in future,

» *

SECOND ROCK-EDICT: JAUGADA

r

ftpr^RT c*if^.* * * * .* * f^f^n ^

1 (A) savata vijitasi Devanampiyasa Piyad&sine lajine e Va pi aihta atha Choda

Pamdiya Batiyapu[t]e . . . P . . i Amtiyoke nama

2 Tona-laja [e] va pi tasa Amtiyokasa samarhta lajane savata Devanampiyena

Piyadasina laji . . , , [ch]ikisa cha

S pasu-chikisa cha (B) osadhani ani munisopagani pasu-opagani cha atata nathi

sava[ta] . , cha atata nathi

4: s[a]vatra 1 halapita cha lopapita cha (D) magesu udupattani khanapitani lukhani

cha *

TRANSLATION (DHAULl AND JAUSADA)

■

(A) Everywhere in the dominions of king Devanaikpriya Friyadar&in, and also
(of those) who (are his) borderers, such as the Chodas, the Pandyas, the Satiyaputa,

. . . > . the Tona king named Antiyoka, and also the kings who are the

neighbours of this Antiyoka, — everywhere [two (kinds of)' medical treatment were
established] by king Devanampriya PriyadarSin, (viz-) medical treatment [for men]
and medical treatment for cattle,

(B) Wherever there were no herbs that are beneficial to men and beneficial
to cattle, everywhere they were caused to be imported and to be planted*

(C) Wherever there were no roots and [fruits], everywhere they were caused to be
imported and to be planted*

(D) On the roads wells were caused to be dug, and trees were caused to be planted
for the use of [cattle and men].

1 savata Senart, savatu Buhler.

2 The last words of this section are missing at Jaugada, but are preserved at Dhauli, Hence-
forth I shall use straight brackets in the translation only if words are lost in both of these versions
of the rock-edicts.

103

THIRD ROCK-EDICT : J AUGADA

i (a) ^rtffa* fM^^R Ttmj %4 (b) pr^raTftH^TT $ s?i

>s *

fij • • • •

■ ■ + k

1 (A) Deva[na]mpiye PiyadasI laja hevam aha (B) duvadasa-vasabhisitetta me

iyam [a] - cha pad[e]sike cha

2 pamchasu pamchasu vasesu anusayanam nikhamavu atha amnaye pi kamma[n]e

[s]a mita-samthute[s]

3 natisu ch[a] bambhana-samanehi sadhu dane jivesu [a jnalambhe sadhu . . • .

[y]i....

4 hetute cha viyamjanate cha

TRANSLATION (DHAULI. AND J AUGADA)

F

I

(A) King Devanampriya FriyadarSin speaks thus.

(B) (When I had been) anointed twelve years, the following was ordered by me.

(C) [Everywhere] in my dominions the Yuktas, the Lajuka, and the PradeHka shall
set out on a complete tour (throughout their charges) every five years, just as for other
business, even so for the following instruction in morality.

(D) 1 Meritorious is obedience to mother and father, to friends and acquaintances,
and to relatives. Liberality to Brahmanas and £ramanas is meritorious. Abstention
from killing animals is meritorious. Moderation in expenditure (and) moderation in
possessions are meritorious/

(E) And the council (of Mahdntatras) also shall order the Ynktas to register (these
rules) both with (the addition of) reasons and according to the letter,

■ 1

T

FOURTH ROCK-EDICT: J AUGADA

2 (b) $ *m ^pffiratr fwsfa^ carfare wre^i h<3

3 f^rcifa q^nfa ^ftf ^toft (c) ^nf^% ^r|f| *

5 (D) ^ ^|f^^ (E) cR-fa '♦ » • •;•

7 (H) *faRR5^ fk ^ itfrT

104 THE INSCRIPTIONS OF ASOKA

■

V (A) a[t]ikamtam amtalarii bahuni vasa-satani vadhite va panalambhe ... *

2 (B) se aja Devanampiyasa Piyadasine lajine dharhma-chalanena bhe[l] . . . . .

3 divi[y]ani lupani drasayitu 1 munisanam (C) adise bahuhi vasa-sate

4 dhammanusathiya analambhe pananam avihisa bhutanam. natisu [saihpa] . P #

5 (D) esa amne cha bahuvidhe dhamma-chalane vadhite (E) va[dhay]i ...........

6 Piyadasine lajine pavadhayi[sa]ih[t]i [y]e[va] dhamma-cha[la]

7 (H) dhamma-chalane pi chu no ho[t]i ,

8 [hl]ni cha ma aIoch[ay]i . .

TRANSLATION (DHAULI AND JAUGADA)

■

(A) In times past, for many hundreds of years, there had ever been promoted the
killing of animals and the hurting of living beings, discourtesy to relatives, (and)
discourtesy to Sramanas and Brahmanas*

t r _

(B) But now, in consequence of the practice of morality on the part of king

_ , ■ _ ■ r .

Devanampriya Priyadarsin, the sound of drums has become the sound of morality,
showing the people representations of aerial chariots, elephants, masses of fire, and
other divine figures.

(C) Such as they had not existed before for many hundreds of years, thus there
are now promoted, through the instruction in morality on the part of king Devanam-
priya Priyadarsin, abstention from killing animals, abstention from hurting living
beings, courtesy to relatives, courtesy to Sramanas and Brahmanas, obedience to
mother and father, (and) obedience to the aged. ; ■ ; \,<

(D) In this and many other ways is the practice of morality promoted.

(E) And king DeVanampl'iya Priyadarsin will ever promote this practice of
morality. /.. ':

(F) But also the sons, grandsons, and great-grandsons of king Devanampriya
PriyadarSin will ever promote this practice of morality until the aeon (of destruction
of the world), (and) will instruct .(people) in -morality, abiding by morality and by
good conduct.

(G) For this is the best work, viz, instruction in morality.

(H) But the practice of morality also is not (possible) for (a person) devoid of
good conduct ' .

(I) Therefore promotion and not neglect of this object is meritorious.

(J) For the following purpose has this been written, (viz. in order that) they
should devote themselves to the promotion of this practice, and that they should not
approve 2 the neglect (of it), ' , '

(S) This has been written here by king Devanampriya PriyadarSin (when he

had been) anointed twelve years, , . > ; , ,

<- ' t *• < . .■ ,.. ,"i .= . ■■ L . ... »* - \

h

1 dusayitu Senart, dasayitit Buhlen y 2 See above, p. 31, n. 7,

JAUGADA ROCK; FIRST COLUMN

Page 104

Scale One-seventh

*°5

FIFTH ROCK- EDICT: JAUGADA

3 hr^h^ (h) %

5 * r *rff*f£( *****

1 (A) Deva[na]mpiye Piya[da]

2 nat[i] 1 ya palarii cha te .

3 s[u]padalaye (H) se [a] ........

4 [dha]m[m3a[dh]i[th]ana^

5 . . bhanibhi , > . P „

6 inokhaye * . .

7 e [v]a

8 , ■

TRANSLATION (DHAULI AND JAUGADA)

1 1 ■ ■

■ ■ - i

(A) King Devanampriya Priyadarsin speaks thus,

(B) It is difficult to perform virtuous deeds.

(C) He [who starts performing] victorious deeds accomplishes something difficult.

(D) Now, by me many virtuous deeds have been performed.

(E) Therefore (among) my sons and grandsons, and (among) my descendants (who
shall come) after them until the aeon (of the destruction of the world), those who will
conform to this (duty) will perform good deeds.

(J?) He who will neglect even a portion of this (duty) will perform evil deeds,

(G) For sin indeed steps fast. 3

(H) Now in times past, ^(officers) called Makamatras of morality did not exist
before.

(I) But (the officers) called MahWmalras of morality were appointed by me (when
I had been) anointed thirteen years.

(J) These are occupied with all sects in establishing morality, in promoting
morality, and for the welfare and happiness of those who are devoted to morality (even)
among the Yonas, Kambochas, and Gandhalas, among the LatMkas and Pitenikas,
and whatever other western borderers (of mine there are).

(K) They are occupied with servants and masters, with Brahmanas and Ibhyas,
: ^

1 namti Senart, nati Buhler. 2 °thdnd BUhler. 3 See above, p. 33, n. 3.

1G13 * P *

io6 THE INSCRIPTIONS OF ASOKA

with the destitute, and with the aged, for the welfare and happiness of those who are
devoted to morality, 1 (and) in releasing (them) from the fetters (of worldly life). 2

(L) They are occupied in supporting prisoners (with money), in causing (their)
fetters to be taken off, and in setting (them) free, if (one has) children, or is bewitched,
or aged, respectively.

(SI) They are occupied everywhere, both here and in all the outlying towns, in all
the harems of myself, of my brothers, and of (my) sisters, and with (my) other relatives.

(N) These Mahaniatras of morality are occupied on the whole earth with those
who are devoted to morality, (in order to ascertain) whether one is eager for morality,
or established in morality, or furnished with gifts.

(O) For the following purpose has this rescript on morality been written, (viz. that)
it may be of long duration, and (that) my descendants may conform to it

SIXTH ROCK-EDICT : JAUGADA

i (a) -fftr^ ftprejft <$m\ |4 (b) ^fa^rr %

ssre^ft iife^^n * (c) $ htrt ^ (d) *r ^r<py

3 ...... ^ ( F) ^ fq ^ f%f^ W^RITfH

^ vi m qgmritfifc ^fir^nf^ ^loJlfaf* ftfrr fife ^rafa

4 "fiTOTO ^Hrifa q Mft^ri W 3 frT TOT SP? Wft (G)

5 (I) *R<*ft%il (J) TO tpf vi mft ^

^TOTtem xT (K) Hfa ff ^fT<7T fl^HtoffTta (l) ^ ^ fifife

frl (M) TTfn^ WZft ^ *faf?J*ft fr5t%rTT f^c^flfrfNil ft<J
7 ■ **.*» m 3 McHtifl ^^NiffrfT^ (N) ^ %q ^faff

1 (A) . , . . [na]mpiye Piyadasl laja hevam aha (B) atikaihtam ariitalaih no huta-

puluve savarh kalam atha-kamm[e] pativedana va (C) se mamaya kate (D)
savath kalam

2 ...... [sa m]e amte olodhariasi gabhagalasi vachasi vinitas[i] uyanasi cha savata

pativedaka j anas a atham prativedayamtu 3 me ti (E) savata cha janasa

i

■

1 See above, p, 33, n, 7* 2 See above, p. 33, n. 8,

3 The r is expressed by a horizontal stroke before pa, which therefore looks like pe ; paii
Senart and Buhler.

SIXTH ROCK-EDICT : JAUGADA 107

3 ♦ • • • [ka]ih (P) am pi cha kimchhi mukhate anapayami dapakarii va savakaih

va e v[a] mah[a]matehi a[t]i[ya]yike [ajlopite hoti tasi athasi vivade va

4 lisay[am 1 a]nam[ta]liyaih pativedetaviye me ti savata sayarii
kalam (G) hevam me anusathe .(B) nathi hi me tose uthanasi atha-

J sarhtllan[a]y[a] cha

5 (I) me sava-loka-hite (J) tasa cha pana iyam mule uthane cha atha-

sarhtilana cha (K) nathi hi k[am]matala sava-loka-hiteri[a] (L) am cha kichhi
. p[a]Iakamami hakam

6 . ; ........ [n]iyarh yeham ti hida cha kani su[kha]yami palata cha svagath

aladhayamtu ti (M) etaye athaye i[ya]m dhamma-lip! likhita chila-thitika
hotu 2

[t]a 3 me [pa]lakamaihtu sava-loka-hitaye (N) dukale chu i[ya]m amnata

agena palakamena

• • • •

TRANSLATION (DHAULI AND JAUGADA)

(A) King Devanampriya Priyadar6in speaks thus.

(B) In times past neither the disposal of affairs nor the submission of reports at
all times did exist before.

(C) But I have made (the following arrangement).

(D) Reporters have to report to me the affairs of the people at any time (and)
anywhere, while I am [eating], within 4 the harem, in the inner apartment, at the
cowpen, in the palanquin, and in the park,

(E) And everywhere I am disposing of the affairs of the people.

(F) And also, if in the council (of Mahamatras) a dispute arises, or an amend-
ment is moved, in connexion with any donation or proclamation which I am ordering
verbally, or (in connexion with) an emergent matter which has been delegated to the
Mahamatras, it must be reported to me immediately, anywhere, (and) at any time.

;(G) Thus I have ordered.

(H) For I am never satisfied in exerting myself and in dispatching business.

(I) For I consider it my duty {to promote) the welfare of all men.

(J) But the root of that (is) this, (viz.) exertion and the dispatch of business.

(K) For no duty is more important than (promoting) the welfare of all men.

(L) And whatever effort I am making, (is made) in order that I may discharge the
debt (which I owe) to living beings, (that) I may make them happy in this (world), and
(that) they may attain heaven in the other (world),

(BI) For the following purpose has this rescript on morality been written, (viz.
that) it may be of long duration, and (that) my sons (and) great-grandsons may
display the same zeal for the welfare of all men.

(BT) But it is difficult to accomplish this without great zeal.

1 *saya Senart and Biihler. 2 hotu Biihlen

3 On plate 68 of ASS I, vol I s a portion of the syllable /0 is visible before ta+

4 The preposition ante, ' within \ is used with the locative, just as anta in Pali ; see Childers,
Pali Dictionary^ p. 39 b.

P 2

108 THE INSCRIPTIONS OF ASOKA

SEVENTH ROCK-EDICT : JAUGADA

1 (a) * * 4 4 ^dt f^mT *raw sjafir ^Rronfer • * "fir (b) s% f|

2 (d) 4 * gsifir (e) f^? fxc 4 4 * * 4

1 (A) da[sl] 1 laja savata ichhati sava-p[a]saihda va[s]e . . [t]i (B) [sav]e

hi te sa[yama]ih bhava-[su]dhl cha ichhamti (C) munisa cha uchavucha-chhamda
uchavuch[a]-laga

2 (D) [sa]ih a va kachhamti (B) [v]i[pul]e [p]i cha a [d]a[ne]

[dhi] cha niche [bjadham

TRANSLATION (DHAULI AND JAUGADA)

+ i

(A) King Devanampriya PriyadarSin desires (that) all sects may reside everywhere.

(B) For all these desire self-control and purity of mind.

(CJ) And men possess various desires (and) various passions.

(D) They will fulfil either the whole or (only) a portion (of their duties).

(E) And even one who (practises) great liberality, (but) does not possess self-
control and purity of mind, is very mean,

EIGHTH ROCK-EDICT: JAUGADA

■

1 ♦ fiRT #rrfH ^ idV * + *n£r pfir * (c) $

2 ftw * * 4 * * 4 * 4 4 ********** hi {e) mm |tfk e 4 4 4 4

a f^sprftforft ^ 4 4 4 * 4 4 s frwfapn 4 4 4 4 froS

4 fini^Trrf^^^ 444

-

1 4 .... . t v ]*[yl a [a]mnani cha e[d]i [m]ani huvaihti nam (C) se

Devatiampiye

2 [Piya] [dasa] 5 [ta] (E) [ta]tesa hoti [sa] cha

dane 6 cha vudhanaih dasane cha

3 hilamna-pativ[i]dh[a]ne [cha] . . * [dha]mma-p[al]i[puchh]a 7

ilame hoti De[v]anampiyasa

4 Piyadasine lajine bhage [a] . . .

-

_ . * _ . . ^^^^^^^^^^^

1 On plate 68 of ASSI, vol. I, the two syllables [Piya] are visible before dasz.

2 The same plate reads \vaj eka-desam. 5 cha Senart and Biihler.

4 At the beginning of this line, plate 68 of ASSI, vol. I, reads {a*][t{\kamtam amtalam laja.
0 The same plate reads Piyadasl \f\ajd dasa,
G cha looks almost like chu % and dane like dano*
7 -palz Senart and Biihler.

EIGHTH ROCK-EDICT: JAUGADA 109

TRANSLATION (DHAULI AND JAUGADA)

(A) In times past, kings used to set out on so-called pleasure-tours,

(B) On these (tours) hunting and other such pleasures were (enjoyed). 1

(C) But when king Devanampriya Priyadarsin had been anointed ten years,
he went out to SambodM.

(D) Therefore tours of morality (were undertaken) here.

(E) On these (tours) the following takes place, (viz.) visiting Sramanas and
Brahmanas and making gifts (to them), visiting the aged and supporting (them) with
gold, visiting the people of the country, instructing (them) in morality, and questioning
(them) about morality, as suitable for this (occasion).

(F) This second period (of the reign) of king Devanampriya Priyadarain
becomes a pleasure in a higher degree* .

♦

NINTH ROCK-EDICT: JAUGADA

L

2 |%T^ ^pi , 4 * * 4 ^ HTO ^%frT (D) % ^ftS ^

3 (E)OTtR^^ ^ *ff')fid *" 4 4 (F) ^ •% + 4 * 4 4 4 4 4 + 4 B4TC5R%

5 4 4 4 4 4 § *n ^rf^ ^ (k) ^ ^

6 v* ♦ *j ^ ^ ^To5TUfti7% (L) f^T %

y 4444 + 4444

1 (A) Devan[am]piye Piyadasi la[ja] [pa]jupadaye pavasasi etaye

aihnaye cha

2 hedisaye jane [ba]hu[ka]rh [cha ma]m[gala]ih k[a]leti (D) se kataviye

cheva kho maihgale

3 (E) apa-[pha]le chu [kh]o e[sa] he[d]ise ma (F) i[ya]m [chu] 2 . . • . ;

[sa-bha]takasi sammya-patipati gulunam apachiti panesu say[a]me

4 saman[a]-babha[n]a[nam d]a[n]e [esa a]m[n]e [pi]tina pi putena pi

bhatina pi suvamike[na] pi iyam sadhu iyam kataviye

1 With huvamti nam cf. etehi na in the Karle and Nasik inscriptions (EI, 7. 64, text L 4;
8- 65, text L 14; 71, text L 4 ; 73, text L 11). In the Jaina Prakrit, nam is used as an enclitical
particle, and in Saurasem, according to the grammarians, in the sense of namu Pischel {Grammatik^
§ 150) derives it from Skt. nunavu

2 These two words are invisible on plate 68 of ASSI, vol. I,

no THE INSCRIPTIONS OF ASOKA

5 [s]e dane anugah[e] va adi[s]e dhamma-dane dhammanugahe cha (K)

se chu kho mitena

6 yarn sadh[u] imena sakiye svage aladhayitave (L) kiih hi imena

kataviyatala

7

TRANSLATION (DHAULI AND JAUGADA)

(A) King Devanampriya Friyadar6in speaks thus.

(B) Men are practising various ceremonies during illness at the
marriage of a daughter, at the birth of a child, 1 (and) when setting out on a journey;
on these and other such (occasions) men [are practising] many ceremonies/

■ ■ i *

(C) But women are practising many and various vulgar and useless

ceremonies.

(D) Now ceremonies should certainly be practised.

(E) But such ceremonies as these bear little fruit indeed.

(P) But the following bears much fruit indeed, viz. the practice of morality. '

(G) Herein the following (are comprised), (viz-) proper courtesy to slaves and
servants, reverence to elders, gentleness to animals, (and) liberality to Sramanas
and Brahmanas; these and .other [such] (virtues) are called the practice of morality.

(H) Therefore a father, or a son, or a brother, or a master ought to say : — ■ This
is meritorious. This [practice] should be observed until the (desired) object is attained/

(I) And it has been said thus : — Gifts are meritorious/

(J) But there is no [such] gift or benefit as the gift of morality and the benefit
of morality. - • * 1 , o

(K) Therefore a friend [a relative], and a companion should indeed

admonish (another) on such and such an occasion : — * This . / this is meritorious.

By this (practice) it is possible to attain heaven/ . j

(L) For what is more desirable than this, [viz.] the attainment of heaven ?

TENTH ROCK-EDICT: JAUGADA ... ■-.

(a) * -* * m fk& ht ^sfn H^i^ m^frm h

j >

|hht ft*

3 (D) ftrfflfsiH ^%*f HI HI fr) Zftfci ^ 'UMlA

1 (A) [ya]so va ki[t]T va ichh[a]ti tadatvaye a[ya]tiye. cha jane dhaihma-

sususam sususatu me

'■1 il ■■■'■rl- p I _ | 1 m i i ■ 1 f f 4 1 \ i

2 . , . . [t]i Devanampiye palatikaye va ki[th]ti [sa]kale apa-palisave

[h]uveya ti ; ; "

3 (D) DJtijit[u] khudakena [v]a u[sa]tena va (F) usatena chu dukalatale

For fajitpadaye see above, p. 38, n. M.

JAUGADA ROCK; SECOND COLUMN

Page ho

Scale One- seventh

TENTH ROCK-EDICT : JAUGADA in

■

TRANSLATION (DHAULI AND JAUGADA)

i

* i • # p. i ' J

(A) King Devanampriya Friyadarfiin does not think that either glory or fame
[conveys much advantage, except whatever] glory or fame he desires (on account of his
aim that) at the present time, and in the future, men may (be induced) by him to practise
obedience to morality . . morality.

(B) On this (account) [he is desiring] glory and fame,

(C) [Whatever] effort Devanampriya is making, (is) only for the sake of (merit)
in the other (world), (and) in order that all (men) may run little danger.

(D) The danger

(E) difficult to accomplish either for a lowly (person) or for a high

one [without] great [zeal] and (without) laying aside every (other aim).

(P) But it is more difficult to accomplish for a high (person).

FOURTEENTH ROCK-EDICT: JAUGADA

1 (a) * * * fif^RR , srfa fa*BT (b) fir *h ^rfcft (c)

fir fef^

2 ***** a ^T^fppir^ Wet ^ 3R ctot ■qfcqStar fir (e) v. fir

^ Iff

Q ♦ + + + * + ♦ +

1 (A) [ma]jhime[na] ath[i] vithatena (B) [no] hi save savata ghatite

(C) mahamte hi vijaye

2 [sa] madhuliyaye kimt[i] cha jane tatha patipajeya ti (E) e pi chu heta

3 *

L

TRANSLATION (DHAULI AND JAUGADA)

(A) These rescripts on morality [have been caused] to be written by king
Devanampriya FriyadarSin or of middle (size), or at full length.

(B) For the whole was not suitable everywhere.

(C) For (my) dominions are wide, and much has been written, [and I] shall cause
[still] (more) to be written.

(D) has been stated because of the charm of [certain

topics], and in order that men should act accordingly. . , ~

(E) But whatever of this is written incompletely

_

FIRST SEPARATE ROCK-EDICT: JAUGADA

i (A) ^nsTfcft ^Ift (B) 3EPTFrrc TITOTffT Wf*f¥fa?Tc^fi |3
^fitf^reT (C) ^ t%fe ^ifa W ^Bjfa f^frT % ?R*R qf^TTH^i

% fi q-R^if "mm tr*t $ fjfcraTH (f) f^fn $

lis THE INSCRIPTIONS OF ASOKA

■

3 WT (G) Xfsn^ ^ETfn ft S^T f^^T *[ft^fa %c*tft*R-

Wi^Plf^PI 1*N ft (H) f g% Tiff m«JWm

4 35$ sra (i) ^rt irsgfti? Tfrprfif % ft 3t (j) f| jft ft

wr ^raf?rai ^ ^pfi ^nfrr (m) hit sfe?*^
f%ft ^ qjfeiffffT ^H (n) 3$f^ ^rlf? xrfe^rfif ^arro m^vSt^r

^tpt ^!^n^f?ra ^iff^t faM*^ (o> sfofft^ f^n ft umft

(Q) ftftra ^ ft*r
*Nfi*f ^«nm *hrfafr$ f ^fciiftq ft isifa^ ft ^ftft^ (») u%

w*ft ftp^wft^ iH W ^ ^n#ftw ^rft fa (s) ntf

if T1%V*& ftfiT ^ftft^fH ftfff (T) ftxTftqTrnqrT ^ft

gpren c sft ^ onsnft (xr) ?rans& *£rw 4ro ft # n^t-

^f?!^% (V) <^ tfilfcanftft *TR
itfTft^ (X) TOJT ft *ft* *fc»fW

* + + + a *

• ♦ *

^TOT TJH ^ fif li^r Jjft*H "qfaftr

At ^ * ♦ ■A ^ ♦ i- i H

n fSrowrftsnft ^T*niT ^N?

n ; * * *ft f*i& ft * * h * * *rft f

ftff K ft iTOT ^RTfw ^TOT ♦*•*♦•♦***

#-+ r * . -A

1 (A) Dev[a]nampiye he[va]th [a]ha (B) Sam[a]payam mahamata [na]gala-
viyohalaka he[vam va]tav[i]y[a] (C) am kichhi dakhami ha[ka]ih [tarn] ichham[i
k]imt[i kaih 1 kamana 2 pa]tipatayeharh

r

1 Senart and Buhler omit kavu Cf. the Jaugada separate edict II, end ofline I, and see above,

P. 35i

2 \kavi\mana Buhler,"

FIRST SEPARATE ROCK-EDICT : JAUGADA 113

2 duvalate cha alabhehiam (D) es[a] cha me mokhiya-mata duvalarh a[ih] tuphesu

anusathi (E) phe hi bahusu pana-sahasesu [a]ya[ta] p[a]na[yaih] gachhema
[su] m[u]n[i]s[a]na[m] (F) sava-mu[n]a me 1

3 paja (G) atha pa[ja]ye ichhamp kirii]t[i] me savena hita-sukhena y[u]jeyu ti

hi[dal]o[g]ik[a]-palalokikena [he]meva me ichha sava-munis[e]su (H) no chu 3
tu[phe e]taih [p]a[p]unatha ava-gamu[k]e 3

4 [Qyarh ath[e] (I) kecha eka-[muni]s[e] 4 pa[p]unati 5 se pi desaih no savaih (J)

dakhatha hi [tuphe] pi 6 suvita [p]i (K) bahuka athi 7 ye eti eka-munise
ba[rh]dhanarh pali[kile]sam [p]i 8 papunati (L) tata [ho]t[i aka]-

5 sm[a] ti 5 ten[a] badhana[m]ti[ka 10 anye] 11 cha [va]ge bahuke vedayati (II) tata

tuphe[hi ichhi]taye kimti majharh [pa]tipatayem[a] (N) imehi jate[hi] 12 no
[pa]tipa[ja]ti 13 i[s]a[ya] 14 asulopena [ni]fchu[li]ye[na] 15

6 t[ul]aya lfl [a]na[v]uti[ya 17 ala]s[y]e[na ■ ki]Iamath[e]na (O) hevam ichhit[a]vi[y]e

kimti me et[a]nt jata[ni n]o hveyu 18 ti (P) savasa chu 19 iyam mu[le]
a[n]a[s]u[Io]p[e atulana] cha (Q) ni[tiya]m [e]y[am k]il[amt]e [siya]

7 sarhchalitu uthay[a] 20 sarhchalitavye tu ;y[a]titaviya 21 [pi] etaviye pi nit[i]yarh (R)

eve dakh[e]ya 22 . ana[m]ne 33 nijhap[e]ta[vi]ye 24 heva[m hevam] cha
Devanam[p]i[ya]sa an[u]sa[thi ti] (S) [eta]m [sampatipa]ta[yam}-

8 tarn maha-phale hoti asampatipati mahapay[e] hoti (T) vipatipatayamtam no

svag[a]-aladhi no lajadhi 25 (U) du[a]hale etasa [kaih]masa sa me k[u]t[e
ma]n[o-ati]le[ke] 20 (V) [etam sampatipaj amine mama]

9 cha ananeyam esatha svagam cha ala[dha]yisa[th]a (W) iyam cha 27 li[p]T anutisarh

sot[a]v[i]ya (X) [a]la 28 [p]i kha[ne]na sota[vi]ya ek[a]k[e]na pi (Y)

m[I]ne 23 ch[aghatha] , #

10 tave (Z) etaye cha ath[a]ye iyam [IFJkhita [l]ipi ena mahamata nagalaka sa[s]vata[m]

sama[ya]m [etam] ytf[]]ey[u] t[i] ena [muni]s[a]nam [a] ne [pal]i[k]i ao

. . ye

11 [pa]mchasu pamchasu va[sesu] anu[sa]yanatti 31 nikhama[y]isami 82 mahamata[m]

achamda[ih] aphal[usa]m 33 ta 34 pi kumale [v]i 35 . . ta

m[ayi] 3fl . . [la]t[e] 37

I Read -munisd me ; -tmmise Senart and Buhler.

. 2 cha Buhler. 3 ava- Buhler ; -gamake Senart and Buhler,

4 -pulise Senart and Buhler. fi pi manaii Senart,// [md]nd£i Biihler.

G hi Biihler. 7 Buhler. 8 hi Buhler.

9 Senart and Biihler omit tu 10 bamdhc? Senart and Biihler,

II Biihler omitted this word, 12 jdiehi Buhler.

33 sampati 0 Senart, santif Biihler. 14 isa[ye\ Buhler.

15 nit/m° Senart, nitlm° Buhler. 1G iuldye Senart and Buhler.

17 °tiye Senart and Buhler. 1 38 heyU Senart and Buhler.

19 cha Senart and Biihler- 20 uiha\ye~\ Buhler. 21 vajita 0 Senart and Buhler.

22 dekheyi Senart and Biihler. 23 amna m Senart and Buhler*

24 nijha* Senart and Buhler. -

25 Read lajaladhL 26 \ptd\m- Buhler. 27 cha Senart and Buhler.
28 Read amtala* 29 wiane Buhler. . so Restore akasmd iamdhane palikilese.
31 °saikyanath Senart and Buhler. 82 °sap2t Buhler* 33 aphala/ia Buhler.

34 Buhler adds . . vachanele ; perhaps sahhindlambham is intended, as in the corresponding
passage at DhaulL 35 va Biihler. 30 Restore nikhdmayisatu

37 This is probably a remnant of Takhasitdte.

1013 Q

"4 THE INSCRIPTIONS OF ASOKA

12 vachamk[a] 1 ada 3 [anusa]yanarii 3 n[ikha]mi[saih]ti a[ta]ne ka[mma]ih

[yitu tarn pi tatha] kalamti [atha] .

TRANSLATION

(A) Devanampriya speaks thus.

(B) The Mahdmatras at Sam&pa, (who are) the judicial officers of the city, have to
be told this.

(C) Whatever I recognize (to be right), that I strive to carry out by .deeds, and to
accomplish by (various) means.

(D) And this is considered by me the principal means, viz. (to give) instruction
to you*

(SJ) For you are occupied with many thousands of men, with the abject of gaining
the affection of men*

(F) All men are my children*

(G) As on behalf of (my own) children I desire that they may be provided by me
with complete welfare and happiness in this world and in the other world, even so is
my desire on behalf of all men.

(H) But you do not learn this, (viz.) how far this (my) object reaches.

(I) Some single person (only) learns (this), , (and) even he (only) a portion, (but)
not the whole.

(J) Now you must also pay attention (to this), although you are in prosperous
circumstances. 4

(K) It happens frequently that a single person undergoes imprisonment and suffers
harsh treatment, 6

(L) In this case (an order) cancelling the imprisonment is (obtained) by him
accidentally, while many other people G (continue to) suffer.

(US.) In this case you must strive to deal (with all of them) impartially.

(N) One fails to act (thus) on account of the following dispositions : envy, anger,
cruelty, hurry, want of practice, laziness, (and) fatigue.

(O) (You) must strive for this, that these dispositions may not arise in you.

(P) But the root of all is this : the absence of anger and the avoidance of hurry.

(ft) Whoever is fatigued in the administration (of justice), will [not] move and rise ;
but one ought to move, to walk, and to advance in the administration ;(of justice).

(B) He who will pay attention to this, 7 must exhort 8 (you) to discharge (your)
debt (to the king), (by telling you) : 1 Such and such is the instruction of De vanampriy a /

1 javachcP Senarfc, *qfavac/ea° Buhler ; cf. l\a\ja-vachanik\a\ in the Jaugada separate edict II, B,
8 tada Senart, ada BUhler. 3 °samydnam Svn&xt and Buhler.

4 For snvita see Bohtlingk and Roth's Dictionary, Dhauli has the synonym suvihiia.

5 Liiders (SPAW, 1914. 863) renders the Dhauli version of this section: * There is also a single
officer who hears of iimprisonment or torture * ; but, in order to vindicate this translation, he is
obliged to change eii in the Jaugada version to eta (p, 856, n. 17), which gives no sense. The verb
papunati has the same meaning as here in the rock-edict XIII ; cf. above, p. 47, n. 5.

* For vage = jane see above, p. 40, n. %*

7 As eve dakh\e\ya .corresponds to hevammeva e da]kkeyd\ at Dhauli, it seems to represent
evam e dakkeya*

8 For nijhapeti see above, p« 69, n. 4.

FIRST SEPARATE ROCK-EDICT: JAUGADA 115

(S) If one observes this, great gain results, (but its) non-observance becomes a
great evil.

(T) If one fails to observe (this), (there will be) neither attainment of heaven nor
satisfaction of the king.

(U) How (could) my mind be pleased if one fulfils this duty badly ?

(V) If (you) observe this, you will discharge the debt (which you owe) to me, and
you will attain heaven. ♦

(W) And this rescript must be listened to (by all) on every (day of) Tishya.

(X) It may be listened to even by a single (person) also on (other) occasions
between (the days of Tishya).

(Y) you will be able to

(Z) And for the following purpose has this rescript been written, (viz.) in order that
the Mahamatras (who are) city-judges may strive at all times for this, that to men
[undeserved imprisonment or harsh treatment]

(A A) . I shall send out every five years on a complete tour (through-
out his charge) 1 a Mahamatra who is neither fierce nor harsh

(BB) ........ T , also the prince (governor) [will send out] ..........

(CO) from [TatshaSiJa.

(DD) When, at the word [of the king], 2 they will set out on tour, (then), [with-
out neglecting] their own duties, (they will ascertain 3 whether the judicial officers)
are carrying out this also just, as

*

SECOND SEPARATE ROCK-EDICT: JAUGADA

1 (a) ^nHfira |^ ^ (b) wwnH c^rsra^^ ^mf^n (c) sst

2 irfSrtffiT^ $4 Mi) Wc*^ (d) isr ^ $ %ftre*ra mm

3!»p?fii (e) ^ra^fq-

■

1 See above, p. 5, n. 4. 2 See below, p. 117, n. 10.

3 The word janisaiiiti seems to be omitted at Jaugada, but is required by the context ; see the
Dhauli version, CC.

Q2

n6 THE INSCRIPTIONS OF ASOKA

r

9 % m *m ftfk ufSNT ^ ^tto' (j) h p ^ ^ftyfrf^

ii ^ ^ c*rfsj% (k) ^ ^g^Tftm ^ 3% w to ftfir
^ iter f^-

13 c^tfTOTTMciinh«fcl*l (M) ^ Wri ^FT ^ WOTMftTO TO ^

WT^W (N) IT.

15 ^T!^c?^ ^ smre (o) ^ faxft ^^mr staftrar ftS* (p)

^rrraT ft ^ €taft*n

16 (Q) tfrT 1?%* ft €trtft*lT (R) |^ ^ ^5fT sfafeRTHftil^

1 (A) Devanampiye hevam a[ha] (B) Samapayam mahamata l[a]ja-vachanik[a] 1

vataviya (O) am kichhi dakh[a]mi hakam tarii i[chh]ami hakam k[im]ti kam
kamana

2 patipatayeham duva[la]te cha aJabhehaih (D) esa cha me mokhiya-mai[a] 2 duval[a]

etasa a[tha]sa a[m] t[uph]esu anusa[thi] (E) sava-muni-

3 sa me paja (F) atha pajay[e] ichhami kiihti me s a vena hita-su[kh]ena yu[je]yu

[a]tha pajaye ichhami kim[ti] m[e] savena hita-su-

4 kh[e]na yujeyu 3 ti hidalogika-palaloki[k]e[na] * hevaihmeva me ichha sava-

munisesu (G) siya amtanam [a]vijita-

5 nam kirh-chhamde 5 su laja aphesu ti (H) etaka 6 [va] me ichha [ajmtesu papuneyu

laja hevam ichh[a]ti anu[v]i[g]ina hve[yu] 7

6 mamiyaye [a]svaseyu cha me sukham[m]ev[a] cha lahey[u] mamate [n]a kha[m] 8

hevarh cha papuneyu kha[m]i[sa]ti ne laja

7 e s[a]kiye 0 khamitave mamam nimitam cha dhamma[m] 10 chaley[u] ti hidalog[am]

cha palalogaih cha aladhayey[a] 11 (I) etaye ;

■ . . .

I laja- Seriart and Buhler. 3 -mate Senart, -maiam Buhler,

3 Cancel the eight last words §a\tha to yujeyu) t which the writer has repeated by mistake,
* °kena Senart and Buhler. 5 -chhamde Senart and BUhler,

0 Read etaka* as proposed by Luders, SPAW, J 914- 867.
7 heyu Senart and Buhler. 8 Read dukham.

9 chha kiye Senart, chakiye Buhler.

10 The Anusvara of mam stands above the line ; dhamma Senart and Buhler.

II °yeytt Senart and Buhler.

JAUGADA ROCK; THIRD COLUMN

Page 116

Scale One-seventh

SECOND SEPARATE ROCK-EDICT: JAUGADA 117

8 cha athaye hakam tupheni amisasami ana[ne eta]kena [ha]kam tupheni a[nu]sasitu

chharhda[ih cha] vedi-

9 [t]u a mama dhiti patimna cha achala (J) sa hevarh -[ka]tu 1 k[aih]me ;jcha]litaviye

asvasa[n]iya ch[a] te en[a] te papune-
10 yu a[th]a pita [h]evam [n]e laja ti atha [ajtanam anukampat[i he]vam a[ph]eni

anuka[mpa]ti atha paja he-
ll varh [may]e la[j]ine (K) tupheni hakam anusasita 3 [chh]amdarii 3 [cha v]e[di]ta*

[a 6 ma]ma dhiti pati[rh]na cha achala [saka]la-

12 desa-ay[ut]ike 0 hosami et[a]si [a]thas[i] (L) [a]lam [h]i tuphe asvasa[na]ye hi[ta]-
. sukhaye [cha te]sa[ih] hida-

13 Iogi[ka]-p[a]laI[o]ki[k]a[y]e (M) hevam cha kalamtam svaga[ih cha a]ladhayisa[tha]

mama cha ana[n]eyam es[a]tha (N) e-

14 taye cha a[th]Sye i[ya]m lip! li[kh]i[ta 7 hi]da e[na ma]h[a]mata sasvatam 8 "samara*

yujeyu asvasanaye cha

15 dhamma-chala[na]ye [cha] amta[na]rh (O) iyarii cha lipl a[nu]ch[a]turh[m]asam

s[ota]viya tisena (P) ariita[Ia] pi cha sotaviya

16 (Q) khane samtarii eke[na] pi [sota]v[fJya (R) heva[m] cha [ka]lam[ta]m chaghatha

sampatipatayit[av]e

TRANSLATION

(A) Devanampriya speaks thus,

(B) The Mahamatras at Samapa have to be told (this) at the word of the king. 10

(C) Whatever I recognize (to be right), that I strive to carry out by deeds and to
accomplish by (various) means.

(D) And this is considered by me the principal means for this object, viz. (to give)
instruction to you.

(E) All men are my children.

(F) As on behalf of (my own) children I desire that they may be provided by me
with complete welfare and happiness in this world spd in the ,other world, even so is
my desire on behalf of all men.

(G) It might occur to (my) unconquered borderers (to ask) : * What does the king
desire with reference to us ? * c

(H) This alone is my wish with reference to the borderers, (that) they may learn
(that) the king desires this, (that) they may not be afraid of me, but may have confidence
in me ; (that) they may obtain only happiness from me, not misery ; (that) they may learn
this, (that) the king will forgive them what can be forgiven ; that they: may (be induced)
by me (to) practise morality; fend that) they may attain (happiness) both (in) this
world and (in) the other world.

1 katn Senart and Buhler, a Read °^v«, which is Buhler's reading.

8 chhamdam Senart and Biihler. * Read veditu ; vedata Senart, yedit\ti[ Buhler.

s Senart and Buhler omit a. * Read desayutike*

7 likhita Senart and Biihler. 8 sasvatam Senart and Biihler. 9 Read samayanu

10 The derivative l[a\ja~vachamk\a\ seems to convey the same meaning as the two words
Devanaihpiyasa vachanena at the beginning of each of the two separate edicts at Dhauli, and of the
Queen's pillar-edict at Allahabad. Cf. also the opening phrase of the Brahmagiri and &ddapura
rock-inscriptions.

n8 THE INSCRIPTIONS OF ASOKA

(I) And for the following purpose I am instructing you, (viz. that) I may discharge
the debt (which I owe to them) by this, that I instruct you and inform (you) of (my)
will, i. e. (of) my unshakable resolution and vow.

(J) Therefore, acting thus, (you) must fulfil (your) duty and must inspire them with
confidence, 1 in order that they may learn that the king is to them like a father, (that) he
loves them as he loves himself, (and that) they are to the king like (his own) children,

(K) Having instructed you and having informed (you) of (my) will, i.e. (of) my
unshakable resolution and vow, I shall have (i.e. maintain) officers in all provinces
for this object.

(L) For you are able to inspire those (borderers) with confidence and (to secure
their) welfare and happiness in this world and in the other world.

(M) And if (you) act thus, you will attain heaven, and you will discharge the
debt (which you owe) to me, ; . ^ ! :

(N) And for the following purpose has this rescript been written here, (viz.) in order
that the Mahamatras may strive , at all times to inspire (my) borderers with confidence
and (to induce them) to practise morality. , '

(O) And this rescript must be listened to (by all) every four months on (the day
of) Tishya.

(P) And it may be listened to also between (the days of Tishya).

(Q) It may be listened to even by a single (person) when an occasion offers. 3

(B) And if (you) act thus, you will be able to carry out (my orders).

VII. THE ROMRAY-SOPARA FRAGMENT OF THE EIGHTH

ROCK-EDICT

5 fsnfercr

6 (e) |?t ^ itfrr • * • • • 4 r ♦

9 • ^ ^ ttfiT ^^ • • • —

5 nikhamitha Sa 3 . . . , ,

6 (E) heta iyaih [ho]ti bam[bha]

7 vudhanarh dasane 4 [cha] hiraihna-patividhane cha

8 [dha*]mmanusa[thi] * dhamma . ..........

9 . . ye [ra]ti G hoti De

10 ■ ■ ■ i n[e] bhage am , .

1 With asvasa\ii\iya cf. visvamsayitdve on the Sarnath pillar, 11. 8 and 9,

3 The two words khane sathtam are nominatives absolute ; c£ above, p. 97, n. 3,

3 nikhamitha sath Bhagvanlal Indraji. . -

4 These two words are entered above the line,

0 °sathi Bh, I- . 6 rati Bh. L

Page 118

BOMBAY-SOPARA FRAGMENT OF THE EIGHTH ROCK-EDICT

Scale One-third

SECOND PART: THE PILLAR-EDICTS

I. THE DELHI-TOPRA PILLAR

FIRST PILLAR-EDICT: DELHI-TOPRA

■

North Face of Pillar.

i (a) ^n^fa^ fira^fa <*nr H <b) ^i^fk-
5 wfa ^i|5fT (d) to *3*ft *ra ^nprftrar

9 TT^TOTHI fa (G) TO ft fzfo H MMH'l- fTOra

10 9*5* $fipRT Htift fa

1 (A) Devanampiye Fiyadasi laja hevarii aha (B) saduvisati-

2 vasa-abMsitena me iyam dhaihma-lipi likhapita

3 (C) hidata-palate dusaihpatipadaye amnata agaya dhamma-kamataya

4 agaya palikhaya. agaya su[siQyaya agena bhayena

5 agena usahena (D) esa chu kho mama amisathiya

6 dharhmapekha dhamma-kamata cha suve suve vadhita vadhlsati cheva"

7 (E) pulisa pi cha me ukasa cha gevaya cha majhima cha anuvidhiyamtl

8 sampatipadayamti cha alam chapalam samadapayitave (P) hemeva anjta-

9 mahamata pi (G) esa 1 hi 2 vidhi ya iyam dhammena palana dhammena vidhane
10 dhammena sukhiyana .dhammena got! ti

i ■ -

TRANSLATION

(A) King Devanampriya FriyadarSin speaks thus.

(B) This rescript on morality was .caused to be written by me (when I had been)
anointed twenty-six years.

(C) (Happiness) in this (world) and in the other (world) 3 is difficult to secure

*

1 esa Buhlen

" pi Senart and Biihler ; hi is quite distinct on the inked estampages.

3 With the base pdlata y which is derived from the Sanskrit adverb paratra^ cf. paratrika at
Girnar (= palarhUkya at Kalsl, and patatika elsewhere)-

120 THE INSCRIPTIONS OF ASOKA

without great love of morality, careful examination, great obedience, great fear (of sin),

■ *

(and) great energy-

(D) But indeed by my instruction this regard for morality and love of morality
have been promoted day by day 1 and will progress still (more).

(E) And my agents 3 also, both the high ones 3 and the low ones * and those of
middle rank, are conforming to and practising (morality), (and are thus) able to stir
up 6 fickle (persons).

(P) In the same way the Makamatras of the borderers B also (are acting).
' (G) For (their) instruction (is) this, viz. 7 to protect according to morality, to
dispose according to morality, to cause pleasure 8 according to morality, (and) to guard
(their speech) 9 according to morality,

;•' . .-.
i-

SECOND PILLAR-EDICT: DELHI-TOPRA

North Faee of Pillar.

12 ^it 31% (d) ^f^rc fq ^ ^ifRre (e)

14 <lR«WP? (F) 'SHlfH ft $ ^gfH ^RT^nfH ^ifa (G) UrTPt ^
16 Wl^iT ^ ftH ^ ft (H) ^^^^qfetr^fcT«^^?ftffT

10 (A) Deyanampiye Piyadasi laja 10

11 hevaih aha (B) dhamme sadhu kiyaih chu dhamme ti (C) apasinave 11 bahu kayane

12 daya dane sache sochaye (D) chakhu-dane pi me 12 bahuvidhe dimne (E) dupada-

1 For stcve stive := Skt svah svah (literally: f to-morrow to-morrow'), see Childers, Pali
Dictionary \ s. v- sve.

2 I adopt V. A. Smith's translation of pulisa ; see his Aso&a 9 sec. ed,, p, iSs, n. 3. Cf. the pillar-
edict IV, G, and VII, M,

3 ukasa (= uikarshd) is used in the sense of utkrishta.

* This meaning oigevaya is evident from the context. Biihler (Zt)MG, 48. 6a) derived gevaya
(for *gevaka) from the rootgev^ to which the DhaiMpatha attributes the meaning of sev, ' to serve*.
For the change of k to y cf. supaddlaya % above, p. 33, n. 3. But the existence of the root gev is
far from certain ; see Liiders, SPAW, 191 3. 991 and n, 1.

5 For samadapeii see Childers, Pali Dictionary \ s> v. samddiyatu
' G Cf. the separate edict II at Dhauli (M) and at Jaugada (N).

7 For this meaning of yd iyam see Senart, I A, 17. 305, who compares with it the Pali expres$ion
yad idafiu *

* Cf. the pillar-edict IV, E, and VII, V.

9 Cf. the rock-edict XII, D.

10 laja Senart and Buhler.

11 A superfluous horizontal stroke is attached to the left side of the lower portion of ve.

12 A vertical stroke is attached to the bottom of me.

SECOND PILLAR-EDICT: DELHI-TOPRA 121

13 chatupadesu pakhi-valichalesu vividhe me anugahe kate a pana-

14 dakhinaye (P) amnani pi cha me bahuni kayanani katani (G) etaye me

15 athaye iyarii dhamma-lipi likhapita hevam anupatipajaihtu chilarh-

16 thitika cha hotu t! ti 1 (H) ye cha hevam sampatipajlsati se sukatarii kachhatl 2 ti

+

TRANSLATION

(A) King Devanampriya Priyadarfiin speaks thus.

(B) (To practise) morality is meritorious ; but what does morality include ? 3

(O) (It includes) few sins,* many virtuous deeds, compassion, liberality, truthfulness,
(and) purity.

(D) The gift of spiritual insight 5 also has been bestowed by me in many ways.

(E) On bipeds and quadrupeds, on birds and aquatic animals various benefits
have been conferred by me, (even) to the boon of life* 8

(P) And many other virtuous deeds also have been performed by me. T

(G) For the following purpose was this rescript on morality caused to be written
by me, (viz.) in order that (men) might conform to it, and that it might be of long
duration. '

(H) And he who will act thus will perform good deeds. 3

■ i

i

THIRD PILLAR-EDICT: DELHI-TOPRA

North Face of Pillar.

is ^ fff (q) ^ fkn tmi^rfw ^ m% ^? fn ^ mfmk

19 ^tot fw (p) ^ ^ n*n (e) ^ ^ uti^fistf (p) ^nftr

20 wftRW»tfH f^ffi^ €l§ wti

21 qnoj^i ^ ^rftprofro (g) to ^ra^fa^ -(h) ^ *t

^ The remaining versions read hotu (u Three verses of Manu in which iti is doubled are quoted
in Bohtlingk and Roth's WSrterhuch, I, p. 790, 1. 18^ Cf. also Uti t[t] at Kalsi, XII, D.

2 An apparent Anusvara after Ma is probably accidental.

3 Burnouf (Lo^is i p. 667) explained hiyam — Skt. kiymu

* asiuava is a dialectic variety of the Jaina term anhaya which is derived from d+sttu; see
Weber's fnd. Stitdim % 16. 336, n. 7, and Michelson, IF, 33. 367 f. The corresponding Pali term is
asava, which is Sanskritized by asrava or asrava. See Burnouf, Lotus } p. 822 f- ; Sarvadarsana-
samgralta^ translated by Cowell and Gough, p. 53 f.; ZDMG, 73- 149. With the compound
apasinave cf. apa-vyayatd, apa-phalam, and apa-parisrave in the Girnar edict III, 1. 5, IX, 1. 3, and
X, 1. 3, respectively.

, 5 Literally : ( the gift of the eye \ According to the IHvuttaha (ed. by Windisch, p, 53), the
three chdkkhuni are mavtsa-chakkku, dibba-chakkhu, and panna-chakhhu \ see BUhler, ZDMG, 48, 6%.
q 6 For details of these regulations see the pillar-edict V.
7 Cf. the rock-edict V, D- 8 Cf, the same edict, E.

1

iflia R

i22 THE INSCRIPTIONS OF ASOKA

17 (A) Devanaihpiye Piyadasi laja hevam aha (B) kayanammeva dekhati iyam me

18 kayane kate ti (C) no mina papain d[e]khati iyaih me pape kate ti iyam va asinave

19 nama ti (D) dupatiyekhe chu. kho esa (E) hevam chu. kho esa dekhiye (P) imam

20 asinava-gammi nama atha chaihdiye nithuliye kbdhe mSne isya

21 kalanena va hakam ma palibhasayisarii (Q) esa badha dekhiye (H) iyam me

22 hidatikaye iyammana me palatikaye - . : - . ,

f

TRANSLATION

• * • ■

(A) King Devananipriya PriyadarSin speaks thusV

(B) (Men) regard only (their) virtuous deeds, (thinking) : ' This virtuous deed has
been performed' by me/: : ""- : — ' ; . -"^

(O) They do not at all 1 regard (their) evil deeds, (thinking) : 1 This evil deed
has been performed by me ; this Very (act) is called a sin/ 2 ^

(D) Now this is indeed difficult to recognize.

(E) But indeed this ought to be regarded thus :

(I*) 'These (passions), viz. fierceness, cruelty, anger, pride, envy, are called
sinful. 3 Let me not 4 ruin (myself) by (these) very (passions)/

(G) The following ought to be specially regarded :

(H) ' This (action conduces) to my (happiness) in this (world), that other (action) 5
to my (happiness) in the other (world)/

»

FOURTH PILLAR-EDICT: DELHl-TOPRA

West Face of Pillar.

■ ■ ■ . .

'■: ■,> - - - » - • ■ •. * ' * .... . , -

i (a) ^rrafa^ ftw#f wrs w^r (b) ^i^^ft^r-

3 TiFwirai^ sffjfe (d) for $ srftfiffc'

4 ^ % % ^ fsiifff sy^st s#*r

1 Michelson (IF, 'ag:a$6 £) dissolves mm ina into m amma, and identifies miiina with the Pali
amino, to which he attributes the meaning 'also'; but this word rather means * hereby Biihler
(EI, a. 351, n. 21) seems to be right in taking no mina Skt. na hnanak* For the change of a to i
cf. Fischers Gramniatik, §§ 101-103* , -s

2 For dsinava see above, p. isi, n, 4. ■ : ■ '

\ 3 With" the compound dsindva-gamin cf. ava~gamuka in the first separate edict at Dhauli (G)
and Jaugada (H). . ■ - ^ .

4 See Michelson, IF, 33. 363. To the reasons adduced byhini against taking ma to be the
accusative of the pronoun mad, we may add that, if ma were the object of palibhasayisam, it would
be an unidiomatic substitute of Skt. atmanam.

6 Michelson (IF, 23* 337 f.) connects mana with Skt. manak, and Biihler translated it by f at
least'. The adverb mana does occur in the Jataka^ vol. I, p. 405, verse 97, where it means
1 nearly*. I suspect that iyammana represents Skt. idam anyaU For the Sandhi cf. kayanam-
meva in line 3:7; hevammeva (or °va) in the Allahabad-Kosam pillar-edict VI, D a the Dhauli
separate edict I, L 13, the Jaugada separate edict II S 1. 4 S and the Calcutta-Bairat rock-inscription 3 F ;
sttkhaihmeva in the Dhauli separate edict II, L 5, and the Jaugada separate edict II, 1. 6.

DELHI-TOPRA PILLAR; NORTH FACE

Page 122

Scale One-sixth

FOURTH PILLAR-EDICT : DELHI-TOPRA 123

8 WcJTO^fff (F) c*^JST fa <*Sfrf ■qft^foJiTt H (G) gfrWlfa fa $

9 s^fcr tf^frwifH (h) 9 ft ^ mfa ft^f^^ %r ^ c?^r

10 ^rfa ^nwrefarf^ (i) sroi f? tpf i^fin^ wfircr ft

11 sa^r$ frfi* ft^nr *nffr ^rfw % nai- ^

12 l^(^^^t(^%^tt^

13 ^r^j hit ^rfwrr #nfa Tj^?it^f?r wfa ^j^rr

19 (W)f^ff^%^f^^

1 (A) Devaiiaiiipiy© Piyadasi l[a]ja fevam aha (B) saduvisati-yasa^

2 abhisitena me iyam dhamma-lipi Jikhapita (C) lajuka me ~ ' '

3 bahusu pana-sata-sahasesu janasi ayata ,(D) tesaift ye abhihale va . . .

4 damde va ata-patiye me kate kitfiti lajuka asvatha abhita , !.>-]/.

5 kammani pavatayevQ janasa janapadasa hita-sukham upadahev^ ,

6 anugahinevu cha (B) sukhlyana-dufelKyanaiii janisaihti dhamma^yutena cha;

7 viyovadisathti janam jaiiapadam kiniti hidatam cha palatam cha

8 aladhayevu ti ((F) lajuka pi lagharhti patichalitave mam (G) pulisani pi me

9 chhamdarimaru patichalisamti (H) tQ ;pj cha kani viyovadisaiiiti yena mam lajuka

10 chaghamti aladhayitaye (I) atha hi paja&i viyataye dhatiye nisijitu "

11 asvathe hoti viyata dhati chaghati me ; pajaih sukhaih palihatave

12 hevam mama lajuka kata, janapadasa hita-sukhaye (J) yena ete abhita

13 asvatha samtaih avimana kaihm5ni piy^tayevu ti etena me lajukanaih

14 abhjTJhale 1 va damde va ata-patiye -ka|e ichhitaviye [h]i esa kimti \

15 viyohala-samata cha siya dariwja-samatj cha (L) ava ite pi cha me avuti

16 bamdhana-badhanath munisanaiii til[i]ta-damdanam 2 pata-yadhanam timni

divasa[n]i me / ' ' , ' V ' / :

17 yote diriine (21) natika va kani nijh^payisamti jlvitaye tanam

18 nasamtam va nijhapayita danam dahamti palatikam upavasam va kachhamti

19 (N) ichha hi me hevam niludhasi pi kSlasi palatam aladhayevu ti (O) janasa cha

20 vadhati vividhe dhamma-chalarie saniyame dana-sayibh%e ti , ;

l . 3 ^ r

i J

abhihale Buhler.

2 tilita- Senart and Buhler.

DELHI-TOPRA PILLAR; WEST FACE

Scale One-sixth

i24 THE INSCRIPTIONS OF ASOKA

TRANSLATION

(A) King Devanampriya Priyadar^in speaks thus.

(B) This rescript on morality was caused to be written by me (when I had been)
anointed twenty-six years.

(0) My Lajukas 1 are occupied with the people, with many hundred thousands
of men. 2

(D) I have ordered that either rewards s or punishments are left to their
discretion,* in order that the Lajukas should perform (their) duties confidently (and)
fearlessly, that they should bestow welfare and happiness on the people of the country,
and that they should confer benefits (oft them).

(E) They will know how to cause pleasure 6 and to cause pain (to them), and will
exhort the people of the country through those who are devoted to morality, 6 in order
that they may attain (happiness) both in this (world) and in the other (world).

(F) The Lajukas also must obey me. 7

(G) They will also obey the agents 8 who know (my) wishes.

(H) And these (agents) twill also exhort those (people), 9 in order that the Lajukas
may be able to please me, 10

(1) For, as one feels confident sifter having entrusted (his) child to an intelligent 11
nurse, (thinking) : * The intelligent nurse will be able to keep my child well \ so the
Lajukas were appointed by me for the welfare and happiness of the country-people. 12

(J) In order that they should perform (their) duties, being fearless, confident, (and)
unperturbed, 13 for this (purpose) I have ordered that either rewards or punishments are
left to the discretion of the Lajukas.

1 For Lajuka or Rajiika see above, p. 5, it. 3.

2 For ayata cf. above, p. 95, n. 4.

3 In the Jataka the word abhihara has the meaning of ( a present, an offering'; see Biihler,
ZDMG, 46, 539 f. s and Liiders, SFAW, 1913. 991 f.

* As shown by LUders (SPAW, 1913. 990 f) y ata-patiya is an adjective formed of atman+pati
with the affix -ya, which seems to stand for -ka ; see Franke, VOJ, 9. 347. Cf. nilathiya in the Kalsi
rock-edict IX, C, and atha-bhdgiya on the Rummindel pillar, C.

4 Cf. sttkkiyana in the pillar-edict 1, 1. io, and $tikhayana y VII, V.

e Biihler translated dhamma-yittena by ' in accordance with the principles of the sacred law
In the pillar-edict VII, N, dhamvia-yu\td\vi is an adjective qualifying janam> ( the people who are
devoted to morality a . The same translation suits dhama-yute\?zd\ at Maski, 1. 5, and the substantives
dhrama-yutasa and dhrama-yuiasim the Shahbazgarhi rock-edict V (J, K, N), which, as the variant
\dhamvid\-yutdnam at Girnar (V, K) shows, are used (just as here) in a collective sense. V. A. Smith
(Asoka y sec. ed, p. 185) and Luders (SPAW, 1913. 99a) understand the word dharma-yukta to be
the collective designation of certain officials.

7 Kern {Jaartelling i p. 96) compared laghatitti with Skt arhantL

8 Luders (SPAWjigi^ 992 ff.)has shown that pidisani is the accusative of ptdisa, which occurs
in the pillar-edict I, E, and VII, M ; cf. above, p. 30, n. 1,

9 For kani see above, p. 35, n. is*

30 For chaghati = Skt. iakshyati see above, p. 97, n. 4.

* Kern {Jaar telling, p. 99) first identified viyata with Skt. vyahta, which, according to the
Amardkosa, has also the meaning of prajiia, and which is used with this meaning in Buddhist
Sanskrit; see Bohtlingk's Abridged Dictionary, s. v. 3Rfi 5 and Asvaghosha's Smmdarananda, II, 38."
13 I follow Senart and Luders (SPAW, 1913. 1009 f.) in making this section end here. ■
13 samiam is a nominative singular absolute. See Luders, SPAW, 1913. 1010 f., and cf, above,
p. 97, n. 3. ;

FOURTH PILLAR-EDICT: DELHI-TOPRA ' 125

1

(K) For the following is to be desired, (viz,) that there should be both im-
partiality in judicial proceedings and impartiality in punishments.

(Ii) And my order 1 (reaches) even so far 2 (that) a respite of three days is granted
by me to persons lying in prison on whom punishment has been passed, 8 (and) who
have been condemned to death.

(JUL) (In this way) either (their) relatives will persuade 4 those [Lajukas) to (grant)
their life, or, if there is none who persuades (them), 6 they will bestow gifts or will
undergo' fasts in order to (attain happiness) in the other (world). 0

(N) For my desire is this, that, even when the time (of respite) has expired, 7 they

■ r

should attain (happiness) in the other (world).

(O) And various moral practices, self-control, (and) the distribution of gifts are
(thus) promoted among the people*

T
I

FIFTH PILLAR-EDICT: DELHI-TOPRA

South Face of Pillar*

■m

\

\

3 ^ stfesRT ^^rr% ill

5 vfMI^Ai tt$W& fOT^F

6 *hft ffcrrift inwft

■

1 With avuti = ayu&ti (Senart) cf. -avutike in the Dhauli separate edict II, 1.-8 = ~ay[ut]i£e at
Jaugada, II, 1.1%; vishava at Sarnath (L io), Shahbazgarhl, and Mansehra, and visava at Kalsi
= vi[sd\ya at Girnar, XIII, R; supadarave at Mansehra = sitpadalaye at Kalsi, Dhauli, and
Jaugada, V, G ; sochave in the Delhi-Topra pillar-edict VII, L a8 = sochaye in edict II, h m.

2 Senart (IA, 18. 9) translated ava ite (= Skt. yavad ifa/t) by 'from this day\ I follow
Butter's rendering (EI, 3* 254), and compare ava-gamti\k\e in the first separate edict at Dhauli (G)
and Jaugada (H). Michelson (IF, 33. 236) compares ava with Avestan yavat, and ava, the reading
of three other versions of this edict, with Ancient Persian yava*

8 With illita-damda c£ tiriiam (&at>yam) t Manu, IX, 233, and atka-smh&rana at Girnar, VI,
IK 9, 10.

4 Literally: f will induce to meditate or consider*. Luders (SPAW, 1913. 1033 f.) quotes na
machchuno nijjliapanam karo?iti from the Jataka* The means of * persuasion ' was evidently the
payment of ransom ; cf. the Katttiliya, p. 146, last line : ^gnfNTT: 4M«IT«t«MI' *T ^qfowi
[^WTTT]

fi Three other versions read : * if there is none to persuade (them) \ Luders (SPAW, 19x3, 1033)
has explained nasamtam as the nominative singular absolute of the participle present of nathi
(Skfc nastt).

6 As shown by Luders (SPAW, 1913. 1034 f,), the prisoners themselves are the subject of the
last sentence*

7 Buhler (EI, 2. 354, n, %%) took niruddhe *pi kale in the sense of nirodha-kale 'pi, ' even during
(their) imprisonment Luders (SPAW, 1913. 1036) translates ; ' even in limited time \ and Thomas
(JRAS, 1916. 133) : 'though their hour of death is irrevocably fixed*. In favour of my rendering
I may quote Childers, s. v. niruddho*

.126 THE INSCRIPTIONS OF ASOKA

9 ft? ^ ^>rft ^Nrf^ (d) ^Tfft sft ^f%^ (e) ^

10 3t H^rrM 0?) sstcst^ ftf|*n^ ^ w^irf^

11 (g) jfft«T fflraM (h) inq.^qRO^ frrapi TfiTnftra

13 sr^fttf sraftra ft ft%iift% (i) *mf*t-%3T f^HTf^r
u «it»ot% %w^ft»rfti ^nfH thrift ft sfNftcfiraTft

is (k) f?rsrrc *pn^f% ^t<j srcflro ^*nftrora %raT

1 (A) Devanampiye Piyadasi laja hevath aha (B) saduvisat>vasa^

2 abhisitena me imam jatani avadhiyani katani seyatha

3 suke salika alune chakavake haihse nasidimukhe gelate

4 jatuka amba-kapilika dall 1 apathika-machhe vedaveyake .

5 Gamga-puputake sarhkuja-machhe kaph at[a}-s ayake paihna-sase simale

6 sathdake okapimde palasate seta-kapote gaxna-kapote

7 save chatupade ye patibhogarh no eti na cha khadiyati 2 (C) ; . . . i 3

8 [e]laka 4 cha sukali cha gabhini va payaimna va avadhi[y . p . ta]ke 5

9 pi cha kani asaihmasike (D) vadhi-kukute no kataviye (E) tuse sajlve

10 no jhapetaviye (F) dave anathaye va vihisaye va no jhapetaviye

11 (G) jivena jive no pusitaviye (H) tlsu chaturiimasisu tisayarii pumnamasiyam

12 tirhni divasani chavudasam pamnadasarh patipaday[e] dhuvaye cha

13 anuposathaih machhe avadhiye no pi viketaviye (I) etani, yeva 6 divasani

14 naga-vanasi kevata-bhogasi yani ariinani pi jiva-nikayani

15 no hamtaviyani (J) athaml-pakhaye chavudasaye pamnadasaye tisaye

16 punavasune tlsu chaturiimasisu sudivasaye gone no nllakhitaviye

17 ajake edake sukale e va pi ariine nilakhiyati no nllakhitaviye

18 (K) tisaye punavasune chaturhmasiye chatuihm asi-p akh aye asvasa gonasa

19 lakhane no kataviye (L) yava-saduvisati-vasa-abliisiteiia mdetaye

20 amtaUtaye-parimavtsati bamdhana-mokhani katani

■

L

'• ■ ■
■ 1 - — — — — I 1 1 ■ ■ ■ — — — — ~ — ■■ ' ■■ ■ I ■ I - .. _J.

F +

1 dadi Biihler : ; but see his Ind* PaL, § 16, C, 41, and Liiders in JRAS, ign. 1088, Three
other versions read duli, and the Allahabad-Kosam pillar dudi.
3 khadiyati Biihter*

0 Three other versions read afaka nSnu 4 edahd Bfihler,

5 Restore avadhiyd potake* 6 yeva Btihler-

FIFTH PILLAR- EDICT : DELHI-TOPRA 127

H

" TRANSLATION ;

(A) King Devanampriya Friyadan&in speaks thus.

(B) (When I had been) anointed twenty-six years, the following animals were
declared by me inviolable, viz. 1 parrots, mainas, the aruna, ruddy geese, wild geese, the
nandlmukha, the geldta, bats, queen-ants, 2 terrapins, 3 boneless fish, the vedaveyaka, the
Gahga-pufiutaka, skate-fish, 4 tortoises 5 and porcupines, squirrels (?), fl the srimara? bulls
set at liberty, 8 iguanas (?), the rhinoceros, 9 white doves, domestic doves, (and) all the
quadrupeds which are neither useful nor edible.

(O) Those [she-goats], ia ewes, and sows (which are) either with young or in milk,
are inviolable, and also those (of their) young ones (which are) less than six months old.

(D) Cocks must not be caponed.

(E) Husks containing living animals must not be burnt.

(F) Forests must not be burnt either uselessly or in order to destroy (living
beings).

*

1 seyatfid = Tali seyyatM and Skt. iadyaihm*

2 Michelson (IF, 0,66 f.) dissolves aihb&kapilika into *ambaka (an adjective formed of ambd)
and *pllika (for pipilika by haplology). But it seems easier to divide the word into avtbd and
kapiliha = Pali kipillika. The Allahabad-Kosam pillar actually reads amba-kipilika. Skt. pipilika
has been changed to kapllikdy &c. through dissimilation ; cf. Trenckner's Pali Miscellany } p. 59.

a Monmohan Chakravarti (Memoirs, ASB, 1. 368) takes d[u]lz in the sense of 'the female'
tortoise \ But tortoises are mentioned separately in the sequel.

4 With samkuja Senart (I A, 18. 75) compares Skt. sahkuchi or smnkucki^hicYi may be derived
from samkuch, 1 to contract \

5 The identification of haphata with Skt. Uamatlta is due to Senart ; see I A, 18, 75.
0 This doubtful explanation of parifa-iaia was proposed by Buhler; see EI, 3, 360.
7 This animal is mentioned in the JCautiliya, p. 100, 1. 13.

a C. M. Mulvany (IA, 37. an) remarks that this translation of sanfafta is improbable because
* Hindus would hardly kill a bull'; but matters may have been different in Anoka's time. Cf. the
reference in Kalidasa's Meghaduta (v. 45) to* king Rantideva who, according to the Mahabharaia
(7, 67, 5; is, ag, 3*23; 13. 66, 43 f.) s sacrificed so many cows that their blood formed the river
Charma^vati, According to the Saiapatha-Brahmanm (III, 1, %, ai), Yajnavalkya was fond of
tender beef. At the beginning of ; the fourth act of Bhavabhuti's U ttararamacharita it is stated
that a heifer {vatsaictri) was slaughtered by Valmiki in honour of Vasishtha's visit to his hermitage.
According to Panini, III, 4, 73, gdghna means 'a guest* because a cow is kiHed for him. Paraskara
(I, 3, 37) specifies the verse which had to be recited at the killing of the cow. Apastamba
(Grifiyasutra, I, 3, 9) permits the slaughter of a cow at the reception of a gjiest, at the worship of
the manes, and at the celebration of a marriage; cf. Manu, V, 41. For a description of the sulagava
or c spit-ox' offered to Rudra, see Hillebrandt's Ritual-Litter atur, p. 83 f. The Buddhist Suttas
mention beef-butchers ; see Neumann's translation 1 of the Dtghanikaya, vol II 9 p* 448* n. 5, Cf. also
Memoirs, ASB, 1. 373 ; Macdonell and Keith, Vedie Index, vol. II, p. 145 ; Hastings* Encyclopedia
of Religion and Ethics, article 'cow' by Jacobi.

9 According to Trenckner's Pali Miscellany, p, 58, n. 6, palasaia (=Vedic parasvai) is the
original of Pali palasada, 1 a rhinoceros ', and the latter, which means literally 'eating leaves 1 , is an
etymologizing corruption of the former. The form paldsdda occurs in the Jataka, V, p. 406, v. 367,
and palasaia ibid., VI, p* 377, v. 1205; see Kern's Toevoegselen op V Woordenboek van Childers
(Amsterdam, 1916), II, p- 13.

10 For the pronoun nam see above, p. 13, n. 5. Luders (SPAW, 1913. 998, n. 1) has refuted a
suggestion of Franke (VOJ, 9. 343), who wanted to join ajakdndni into one word, and to consider
it a Prakrit form of ajaka* Just as the nom, plur. neut. nani is connected here with the nom.
sing, fem. ajdka, and with the nom. sing. neut. site in the Queen's edict, 1. 4, kani is combined with
the nom. sing. masc. potake in 1, 9 ; see Luders, p. 997, and cf. above, p. 35, n. la.

i28 THE INSCRIPTIONS OF ASOKA

(G) Living animals must not be fed with (other) living animals.

(H) Fish are inviolable, and must not be sold, on the three Chaturmasis 1 (and) on
the Tishya full-moon 3 during three days, (viz.) the fourteenth, the fifteenth, (and) the
first (tit/it), and invariably on every fast-day. 3 :

(I) And during these same days also no other classes of animals which are in the
elephant-park 4 (and) in the presefves of the fishermen, must be killed.

(J) On the eighth (tithi) of (every) fortnight, 5 oh the fourteenth, on the fifteenth,
on Tishya, on Punarvasu, on the three Chaturmasis, (and) on festivals, 6 bulls 7 must not
be castrated, (and) he-goats, rams, boars, and whatever other (animals) are castrated
(otherwise), must not be castrated ;(then).

(K) On Tishya, on Punarvasu, on the Chaturmasis, (and) during the fortnight of
(every) ChaturmasT, horses (and) bullocks must not be branded.

(L) Until (I had been) anointed twenty-six years, in .this period the release of
prisoners was ordered by me twenty-five (times). 8 "

SIXTH PILLAR-EDICT : DELHI-TQPRA

■ - . . , . ' « i . ■ i . ' ■ .

-I , (

r ■ i ■ it ■ lit**

East Face of Pillar. ; 7 1

1 (A) ^T?ffaw ffa^fe HPT |4 T (B) STO^

4 (c) |3 viVuir ffn$% fw Mfc3mfa sro ^

• * " . . ■ . - r ^ ■ 1 * *

I ii h i . J Biq ■■■ i

i f a ■ ■ ' - + - j I * •-i.j* m U ■''<■•-*

»

1 i, e. certain full-moon days of each of the three seasons (summer, rains, and winter); see
Biihler, EI, %6i ff., and cf. the second separate edict at Dhauli (N) and Jaugada (O).

s iisa (u e. iishya) % instead of which three other versions read fid (i.e. *tishi) t is the full-
moon of the month Taisha or Fausha; see EI 3 a. 264.

3 With the words dkuvaye chS amtposaihmh cf. anuposatham cha dhuvaye on the Sarnath
pillar, I 8. -v' - - ■ " ■ *. . \ .

4 For naga-vana see the Dhmmnapada y verse 334, and the Kautiltya^ p. 50.

* In the compound athmnl-pakha the -usual order of the two members is reversed- Similar
expressions were quoted by Buhler, EI, %. a66, and by Frarike in KZ, 34* 434.

fl According to the KautiRya, p. 407, 4. 9 f h the ^king's birthday and local festivals are
meant; see below, n, 8. . 3

? For gona^ the Prakrit and Pali equivalent of Skt ^r'an ox 1 , see Fischers Grammaiik*
§ 393- .".

9 The occasions on which it was customary to release prisoners:are enumerated in the Kautiliya %
p. 146 f. Cf. also Biihler, ZDMG, 48- 63 U and Zachariae, VOJ, 37. 406. : With sections C, H, J,
and L of this edict cf. the Kautillya, p. 407 ; [Rfaafl^JHiUt ^psfl ^K^rt^^^ii r

*9^3twra ^ ^fdM^< j '[having acquired a new territory, the conqueror] shall order all prisoners
to be released « - • '.' . . . . , . and the slaughter (of animals) to be avdided on the Chaturmasyas during
half a month, on full-moon days during four nights, on the king's birthday and on local festivals
during one night, (and) shall prohibit the slaughter of femakis and (their) young opes and, the
castration of males (on the same occasions).'

DELHI-TOPRA PILLAR;

SOUTH FACE

Page 12S

Scale One-sixth

DELHI-TOPRA PILLAR; EAST FACE

Page 129

Scale One-sixth

SIXTH PILLAR-EDICT: DELHI-TOPRA 129

6 ftm wfk ^RiTrft f?r ira ^ fc^Tfa (d)

10 ^*ft^ftf^Tfain

1 (A) Devanampiye Fiyadasi laja hevam aha (b) duvadasa-

2 vasa-abhisitena me dhamma-lipi likhapita lokasa . .

3 hita-sukhaye se tarn apahata tam tam dhamma-vadhi papova

4 (c) hevam lokasa hita-[sukhe] ti pativekhami atha iyam

5 natisu hevam patiyasarhnesu hevam apakatfeesu .

6 kimam kani sukham avahami ti tatha cha vidahami (D) hemeva

7 sava-nikayesu pativekhami * (E) sava-pasamda pi me pujita

8 vividhaya pajaya (F) e chu iyam at[a]na a pachQpagamane

9 se me mokhya-mate (G) saduvisati-vasa^abMsitena me
10 iyam dhammaJipi likhapita

• TRANSLATION ,

.. .: .. . , ,■ . \ 1 ... ■; ' i ' \ . . • ..." .

(A) King DavanaApriya Friyadar&n speaks thus.

(B) (When I had been) anointed twelve years, rescripts on morality were caused
to be written by me for die welfare .and happiness of the people, (in order that), not
transgressing 3 those (rescripts), they might attain a promotion of morality in various
respects. ' ■, r ;

(C) (Thinking) : f thus the welfare and happiness of the people (will be secured) * f
I am .directing my attention not only * to (my) relatives, but to those who are near
and far, in order that 6 I may lead-them a to happiness, and I am instructing (them)
accordingly. r ;

(D) In the same manner I am directing my attention to all classes. 7

(E) And all the sects have been honoured by me with honours of various kinds. 8

1 A superfluous horizontal stroke is attached to the left side of the lower portion of ve ; cf.
above; p* iso, n. ii. ,

a atuna BUhler; but see Fleet's note, IA, 13. 310. ;

3 Kern dor tellings p/ 92 £) explained apahata by a-praharta 9 and translated it by 6 leaving
untouched*. Franke (VOJ, 9, 344, n. %) suggested two slight modifications: apahata may
correspond as well to *a-prakritva (Skt. a-prahritya) 3 and pra-hri may be taken in the sense of
' transgressing I adopt this translation, but believe that Kern found the correct Sanskrit equivalent.
The gerund in -iva would be without parallel in the earlier dialect; see Luders, SPAW 3 1913,
1024, xl 1. Cf, also the nominative singular nijhapayita in the pillar-edict IV, M.

4 With atha iyam cf. yathayidmh 9 'just as to Childers' Pali Dictionary*

5 kimani (or kimmam as three other versions read) appears to be used in the sense of kimti,
and to be an enlarged form of Skt. Mm, as Pali sudam of Skt svid. See the remarks of Senart in
I A, 18. 10 f, and those of Franke in KZ, 34* 430. BUhler {EI f 2. 269) preferred to derive it from
*kimva = kimiva*:

\ ? See above, p. 35, n. 1^.. . r ,
7 Cfc the rocfcedict XIII, J. 8 Cf- the : rock-edict XII, A*

1«3 : S

130 THE INSCRIPTIONS OF ASOKA

■

(P) But this is considered by me (my) principal (duty), 1 viz. 2 visiting (the people)
personally. 9 „,

(G) (When I had been) anointed twenty-six years, this rescript on morality was
caused to be written by me.

■ ■ ^

■ I

SEVENTH PILLAR-EDICT: DELHI-TOPRA

A. — East Face of Pillar. •

11 (a) "i<*wlM4 fti^ft HT^n ^n^r (b) if ^rfa^w

12 mm m&ft |f W ^1 -msm

14 ^rfs^T (C) TO ^fFiftii ft*!*^ 3Sfll[T (D) TO *t

15 |qi (E) ^rfrl4iT ^ ^iT?y 3fk$ c7nn%

16 ^hmmut $rafinr ^%*n fir 3t ^ st^ -srapPTRT

it 4« A I <N « ««M

is (g) ftpqg *r% gi^cfqu FT *N^ffe*n ^%*n fir (h) fkx% ^?rft

19 vp^m^ ttafor fir d) im ^mrft^ fta^fa c*rsn 1H

20 ^TfT (J) TO ^ |«n (K) MTOFWlft SHTtrarfa TOTffffaft

21 ^rrarft (l) to 3i% ^rTppfftratafir ^rwpftsrfn

A- — Hound the Pillar.

,-* *

22 qtHftirr ^ ^ts ^frof?r (m) toto $ sraro w^mrfH srraTftmftr

-

23 to^it (o) ^T'fft^ ftra^fa 1^ ^n^T (p) to^ h ^g^m^
*m*wrf*i ^nfk vm^mm *m -to * r ^ (a) ^r^lfa^
ft^ftr c*m IN w^t (r) *rc§ ft $ ft»rtfrfk wlm^difH
^wfrrofir fftifir M^fam^i ^rerafi^ tftmftm (s) sre-
^tft^nft ft 3 ^q^nft

24 ^Hi m rM ri ifq firfa^iT ^ qrnyr ft in (t) ^himhiPh $ ^pjrft hh

TTrT ^TWlftmft xr^»ft^ H qqfi W P! (u) * * * * * * TO

1 Cf. the Shahbazgarhl rock-edict XIII, P« 2 C£ above, p. iao, n, 7.

3 Cf. the rock-edict VIII, E, and atana agacha on the Rummindel and NigaK Sagar pillars*
Senart (IA, 18. 107 f.) translated atana pachupagamane by c the personal adherence (to the sects) \
and Biihler (EI, 2. 368) by ' the approach through one's own free will V

SEVENTH PILLAR-EDICT: DELHI-TOPRA 131

«tpr (v) ftftvroT ft ^Fsn*rcrar yQyjHr? ft <*ratf? *m*n ^
^srftft <rft (w) 5^ 1 sfaT^sttfift ^qM^M^ii ft im^rr ft

(x) firofe W 00 *mramr ft ft »

*ffft§§ ^n^nfl^ ft^raTft TrasfhnH Pift^rw ^
* * • * is ft ^ fwrcrft (z) ^Nrafe ft ft 3£ sft fromr

v ■

npiroi itfft ft ft^iaf ft ft ^& fft for m a l ft^ft

(co) ^ ^ ^ft ^ ^fw ^Rfwift fwTCTft to %sr^ft3
^ sraft ft ^rcTtafft ft ^|ft^?T TOnSt inft wift

fjTRmsnft v$t • fts %^ .ftm^ xt (dd) tg^FfiR ft

^ ft ^ mrt ^ftftiitfri ^ ^rcfts*ig ft^mreT ftfft ft

WT*RER3Tft ^RT^Tft^fTR (EE) ft WFT^lft tfatTzftft ^ IT

Vi ^ ^ift S% *Tft% SW% ^ <*fai3 |^ qfe flft ft (FP)

^Ffftft ti * w^t (gg) *nft ft ^rftft

SlftpIT HTOWlft ^v?Tft IT cTt^ ^PjJTCHft rf ^ ^^ftfNft (EH)
ifcriftllT ^

^|ft#ft ^ THHlftf?!^ §3STCT SfSlIT ^RjN^M^M * ^r^qffr-
^Rftq • * * si^ft oH^TT |^ m^l (JJ) gftSR ^ *IT ^4 Wfft

^rftm §%ft ^ ^n^ff Mtf^roft* ^ ft^ft^T ^

ft Sffiflft «'<4ft4lftr (MM) SRlft

^pi • • * ^rf*nmTft *nrft ft ^ift (nn) ftijftrar ^ ^ ^ gftsw

^nRloWT^ tfTHR (00) ft JJffTO ^TR 3?i "35% ^HTW|ft% ^3Rgftjft%

w?y^ ftffi (qq) SHft^rftwftft^T ft ^4 wiftjft ftra^nftwi

ft (KB) nii^Rft^ (SS)

S 2

132 THE INSCRIPTIONS OF ASOKA

+

A. — East Face of Pillar.

IX (A) Devanampiye Piyadasi laja hevaih aha (b) ye atikamtaih

12 amtalath lajane husu hevaih ichhisu kathaih jane

13 dhamm a- vadh iy a vadheya no chu jane anulupaya dhamma-vadhiya

14 vadhitha (c) etam Devanampiye Piyadasi laja hevaih aha (D) esa me

15 hutha (E) atikamtaih cha aihtaml[a]m 1 hevaih ichhisu lajane kathaih jane

16 anulupaya dhamma-vadhiya vadheya ti no cha jane anulupaya

17 dhamma-vadhiya vadhitha (F) se kinasu jane anu[pa]tipajeya 3

18 (G) kinasu jane anulupaya dhamma-vadhiya vadheya ti (H) k[i]nasu kani

19 abhyumnamayeham dhamma-vaclhiya ti (I) etam Devanampiye Piyadasi laja

hevaih

20 aha (J) esa me hutha (K) dhaihma-savanani savapayami dh amm anusathin i

* ■ ■ -

21 anus[a]sami (L) etam jane sutu anupatlpajisati abhyuthnamisati

■

i

B. — Round the Pillar.

22 dhamma-vadhiya cha badham vadhisatp] (II) etaye me athaye dhamma-savanani

savapitani dhammanusathini vividhani anapitani [ya] \ \ [is]a 3 pi bahune
janasi ayata e te * paliyovadisamti pi pavithalisamti pi (N) lajukS pi bahukesu
pana-sata-sahasesu ayata te pi me anapita hevaih cha hevaih cha paliyovadatha

23 janam dhamma-yu[ta]m (0) [Dev]anampiye Piyadasi hevaih aha (P) etameva me

amivekhamane dhaihma-thambhani katani dhamma-mahamata kata dham[ma]
f a K^e 5 kate (Q) Devanampiye Piyadasi laja hevaih aha (R) magesu pi
me nigohani lopapitani chhayopagani hosamti pasu-munisanaih amba-vadikya
lopapita (S) adha-[kos]ikyani pi me udupanani

24 khanapapitani niihsi[dha]ya * cha kalapita (T) apanani me ba[h]ukani tata tata

k[a]lapitani patlbhogaye p[a]su-munisanam (U) [la]4 S; 1 /^^ esa patibhoge nama
(V) vividhay a hi sukhSyanaya pulimehi pi lajihi mamaya cha sukhayite loke .
(W) imam chu dhammamipatlpali anupatlpajamtu ti etadatha me

25 esa kate (X) Devanampiye Piyadasi hevaih aha (Y) dhamma-mahamata pi me

te bahuvidhesu athesu anugahikesu viyapatase pavajitanaih cheva gihithanam
cha savaPA ^?[d]esu a pi cha viyapatase (Z) saihghathasi pi me kate ime
viyapata hohamti ti hemeva babhanesu a[j]ivikesu pi me kate.

26 ime viyapata hohamti ti nigamthesu pi me kate ime viyapata hohamti nana-

pasarhdesu pi 9 me [ka]te ime viyapata hohamti ti pativisithaih patlyisitham
tesu tesu [te] mata 10 (AA) dhamma-mahamata chu me etesti cheva

viya[pa]ta savesu cha amnesu pasaihdesu (BB) Devanampiye Piyadasi laja
hevaih aha

1 Read amtalam, which is the reading of Senart and Buhler.

2 The pa of °pajeya is inserted above the line.

3 Restore yathapidisa. * ete (in one word) Senart and Biihler.
5 Restore dhamma-savam*

0 nimsidhiya Buhler. 7 Restore lahuke chu.

8 1 Restore sava-pasanidesu*. , ff ^/looks almost like ghi.

10 Restore te te mahamata* When Fleet's plate (IA, 13. 310) was prepared; the missing letters
were still visible.

SEVENTH PILLAR-EDICT : DELHI-TOPRA 133

27 (CC) ete cha amne cha bahuka mukha dana-visagasr viyapatase mama cheva

deyinarii cha savasi cha me olodhanasi te bahuvidhena a[ka]lena tani tani

tuthayatan[a]ni pati 1 hida cheva disasu cha (DD) dalakanarii pi cha

me kate ariinanam cha devi-kumalanam ime dana-visagesu viyapata hohamti ti

28 dhammapadanathaye dhammanupatipatiye (EE) esa hi dhammapadane dhamma-

patipati cha ya iyam daya dane sache sochave madave sadha[v]e cha lokasa

hevath vadhisati ti (FP) Devaiiarirpiye [P . s . 2 ljaja hevarii aha (GG)

yani hi [k]anichi mamiya; sadhavani katani tarn, foke anup[a]fipamne tarn cha
anuvidhiyariiti (HH) tena vadhita cha

29 vadhisamti cha matarpit[i]su sususaya gulusu sususaya vayo-mahalakanam

anupattpatiya babhana-samanesu kapana-valakesu ava dasa-bhatakesu
sarhpatlpatiya; (II) Devaaiamppy 4. 1 i ya]dasi 3 laja hevam aha (33)
munisanam chu ya iyam dhamma-vadhi vadhita duvehi yeva akalehL dhamma-
niyamena cha nijhatiya [cha]

30 (KK) tata chu lahu se dhamma-niyame nijhatiya va bhuye (LL) dhamma-niyame

chu kho esa ye me iyam kate imani cha imani jatam; avadhiyani (MM) amnani
pi chu bahu[k]a dhamma-niyamani yani me katani (NN) nijhatiya va chu
bhuye munisanam dharhma-vadhi vadhita avihimsaye bhutanam

31 analambhaye pananam (00) se etaye a[th]aye 6 iyam kate puta-papotike chamdama-

suliyike hotu ti tatha cha anuj)attpajamtu ti (PP) hevam hi anupatlpajarhtam
hi[da]ta-[pala]te aladhe hoti (QQ) satavisati-vasabhis[i]te3ia me iyam
dhaihmaJibi likhapapita ti (BR) etam Devanaihpiye 0 aha (SS) iyam

32 dhamma-Iibi ata athi sila-thambhani va sila-phalakani va tata kataviya ena esa

chila-thitike siya

TRANSLATION

1 .

(A) King Devanampriya PriyadarSin speaks thus.

(B) The kings who were in times past, had this desire, that 7 men might (be made
to) progress by the promotion of morality; but men were not made to progress by
an adequate promotion of morality, ,

(G) Concerning this, 8 king Devanampriya Briyadarfiin speaks thus. .
(D) The following occurred to me.

(B) On one hand, in times past kings had this desire, that men might (be made to)
progress by an adequate promotion of morality ; (but) on the other hand, men were not
made to progress by an adequate promotion of morality.

■

1 Buhler (EI a 3* 374, note k) restored paMpadayamti 7 which he translated by c they point out \
I suspect that the actual reading of the pillar was paUvedayamti\ &prativedaymhiu in the Jaugada
rock-edict VI, D.

2 Restore Piyadasi* 3 Restore °piye Piyadasu
4 Restore bahukanu * B athaye Buhler. ,

* The late Dr. Fleet drew my attention to the fact that a peculiar mark is attached to the top
of the de of Devanampiye^ and that there is a corresponding mark above the word a\tK\dye in section
Op. This double kakapada or caret (cf t Kalh&nzLs Rajatdran^m, IV, 1x7) suggests that the writer
wanted us to place sections B.R and SS before section 00.

7 Franke (GN, 1895. 537) attributes to kaiham the meaning of *that'. Buhler . translated it
by ( in some way \

8 Cf. the Shahbazgarhi rock-edict XI, D.

I3 4 THE INSCRIPTIONS OF ASOKA

(F) How 1 then might men (be made to) conform to (morality) ?

(G) How might men (be made to) progress by an adequate promotion of morality ?

(H) How could I elevate 3 them 3 by the promotion of morality ?

(I) Concerning this, king Devanaahpriya Priyadarsin speaks thus.
(J) The following occurred to me.

(K) I shall issue proclamations on morality,* (and) shall order instruction in
morality (to be given).

(Ii) Hearing this, men will conform to (it), will be elevated, and will (be made to)
progress considerably by the promotion of morality-

(M) For this purpose proclamations on morality wer^ issued by me, (and) manifold
instruction in morality was ordered (to be given), j[in order that those agents} (of mine) 5
too, who are occupied c with many 7 people, will exhort (them) and will explain (morality
to them) in detail.

(3ST) The Laju&as 8 also, who are occupied with many hundred thousands of men,
—these too were ordered by me : c In such and such a manner 9 exhort ye the people
who are devoted to morality Y

(O) Devanampriya Priyadarsin speaks thus.

(P) Having in view this very (matter), 10 I have set up pillars of morality, 11
appointed Mahamdtras of morality, (and) issued [proclamations] on morality,
(Q,) King Devanampriya FriyafiarSia speaks thus.
" (R) On the roads banyan-trees were caused to be planted by me, (in order that)
they might afford shade to cattle and men, 12 (and) mango-groves 13 were caused to be
planted.

. — — *

1 Senart (IA, 18. 30a) explains kinasu = Pall kenasm and Skt. kena-svit ; cf. Childers, Pali
Dictionary y s. v* assu. For m = svit see above, p. 99; n. 14*

2 With the optative °namayeJiam cf. \pd\H[paday]e/iath and alabkekam in the Dhauli separate
edict I, B, and yelmm in four versions of the rock-edict VI, L. " '

3 See above, p. 35, n.. 12.

4 Buhler translated : 1 Sermons on the sacred law I will order to be preached With the
meaning which I assign to sdvapayami^ cf. iyaiii savane savapiie at Brahraagiri (1. 5), for which
the ^iddapura edict (1. 1 1) reads \iyd\m savane savite, and the Rupnath edict (1. 3) savane hap.
These three records and the* Sahasram, Bairat, Maski, and Jatlnga-Ramesvara rock-inscriprions are
actual specimens of the dhamvia-savanani to which A^oka is alluding here.

6 See above, p. iso, n. 3. G See above, p. 95, n. 4.

T With the locative bahzme Buhler (EI, %* 470, n. 68) compared punavasum in the pillar-edict V,
11, 16 and 18, which, however, might be a dative.
8 See ahove, p. 134, n. x.
& Cf. the Dhauli separate edict I, 1. 1 ».

10 ammhkamam is a nominative singular absolute. See above, p. 96, n. 11, and Liiders,
SPAW, 1913. 1013.

n As noted by Buhler (ZDMG, 46. 90)3 this is a reference to the pillars bearing the six first edicts,

12 Cf. the rock-edict II, D.

13 In aviba-vadihya and adha-[kos\ikya (below, section S) the h of the two affixes -ka and -ika is
palatalized through the influence of the preceding vowel *, as frequently at Kalsi ; see there ndtikya^
palamiikya^ &c. The form amba-vadika occurs in the Queen's pillar-edict, 1. 3. The first member
of this compound, amba (for the Sanskrit masculine amra), seems to be used as feminine ; c£ abika-
hhati ( = *amrika-bkriti) at Junnar (ASWI, 4* 97, No. 36). The second member, vadika % is the
regular Prakrit equivalent of Skt *vritika (= vriti, 'a hedge 1 ), while its usual Sanskrit synonym,
vatika, presupposes the form *vartika\ cf. Wackernagel's Aliind* Grammatik, I, p. 168.

DELHI-TOPRA PILLAR; CIRCULAR INSCRIPTION

Page 134

Scale One-sixth

SEVENTH PILLAR-EDICT: DELHI-TOPRA 135

i

(S) And (at intervals) of eight kos 1 wells were caused to be dug by me, and flights
of steps (for descending into the water) 2 were caused to be built

(T) Numerous drinking-places 3 were caused to be established by me, here and
there, for the enjoyment of cattle and men.

(D) [But] this so-called enjoyment (is) [of little consequence} 4

(V) For with various comforts have the people been blessed both by former kings
and by myself.

(W) But by me this has been done for the following purpose : 5 that they might
conform to that practice of morality.

(X) Devanampriya Priyadar&in speaks thus,

(Y) Those 0 my Makamatras of morality too are occupied 7 with affairs of many
kinds which are beneficial to ascetics as well as to householders, and they are occupied
also with all sects.

1 Fleet (JRAS, 1906. 401 ff.) showed that adha here represents Skt. Oshtan, and not
ardha. According to Hiuen-Tsiang, Bana, and KautEIya (JRAS, 191a. 339), one yojana = eight
kos — nine miles was considered a day's march of an 'army, while it would have been unnecessarily
lavish and unpractical to sink wells and build rest-houses at distances of but little more than
half a mile.

3 Buhler read nifitstdhiyd, which he rendered by * rest-houses \ connecting it with nishidiya
(from Skt. nishidati) in the Nagarjum Hill cave-inscriptions ; cf. also A raliaia-nisidiya-samipe in the
Hathigumpha inscription of Kharavela, 1. 15. LUders (SPAW, 1914* 85a) compares with it
the Ardhamagadhi $e$ii = Skt. *Uishtu As sed/ii is synonymous with Skt. ireni % he attributes to
nimsidhiyd the sense of Skt. ntimyani^ c a ladder, a flight of steps'. This meaning would fit the
text admirably, but the actual reading of the pillar is miizsi\dhd\yai which would correspond to
Skt. *nislishtaka. For the change of II to ms see Fischers Grammatik, § 74, and for dh ~ original
$ht cf. adha- = ashta- at the beginning of section S.

s With dpdna cf- prapd in the Nasik cave-inscription No. io, 1. 3 (EI, 8. 78), and in the
Palitana plates of Simhaditya (EI, ix. 18, text 1. 13). I cannot refrain from quoting the following
description from F- Drew's charming work, The Northern Barrier of India (London, 1877), p. 99:
1 At this time of the year the ground is dry, and all the way from Akhnur the road has been hot and
thirst-bringing. A good charitable custom of the Hindus brings relief to the traveller. On many
a spot in the hottest part, perhaps at the summit of one of the steep rises of the uneven road, will
be found a hut where cool water kept in clean porous vessels is at the service of any who may ask
for it. The man in charge is probably a Braliman, so that people of every caste can take water
from his hands ; he may have been placed there by some well-to-do Hindu, whose piety prompts
him to this good work- It is the Brahman's business to bring the water from the nearest stream,
which may be a long walk off, and distribute it to wayfarers. When the rains come, and water is to
be found in every pool and little stream, the establishment will be no longer kept up. 1 The same
charitable arrangement is evidently alluded to in the text of ASoka's pillar-edict- The Hindus are
wonderfully conservative ; e. g, the bullock-cart and the carrying-pole (Hindi baJtahgl> Dravidian
havadi) figured at Bharaut (Cunningham's Stupa of Bharhnt, plate 57 ; 4*j fig- * \ 4*i % 7 \ 45*
%• 5 ; fig- 8) do not differ from those one sees at the present day,

4 A similar phrase occurs in the Kalsi and Shahbazgarhl edict XIII, V, and below, section KK.
fi For atha — athaya see above, p. 3a, n. 3- Although in the dialect of the pillar-edicts

Skt. artha is generally represented by atha t the form atha (with dental f&) occurs also in section
OO of the edict VII. Michelson's explanation of etadatkd (IF, 23. 348 f.) appears to me 1 too bold \
as he confesses himself.

6 The pronoun ie seems to refer to section P, above.

7 Franke (VOJ, 9. 349 £) has pointed out that viydpatase, which occurs twice in this section
and once in CC, below, is the Prakrit equivalent of the Vedlc nominative plural in -asalu Cf.
above/ p. 87, n. 3.

136 THE INSCRIPTIONS. OF ASOKA

(Z) Some {Makamafras) were ordered by me to busy themselves 1 with the affairs
of the Sarngha ; s likewise others were ordered by me to busy themselves also with the
Erahmanas (and) Ajivikas ; 3 others were ordered by me to busy themselves also with
the Nirgranthas ; 4 others were ordered by me to busy themselves also with various
(other) sects ; (thus) different Mahamatras (are busying .themselves) specially with
different (congregations). 5

(A A) But my Mahamairas of morality are occupied with these (congregations) as
well as with all other sects,

(BB) King Devanampriya Eriyadargirt speaks thus,

(CC) Both these and many other chief (officers) 6 are occupied with the delivery of
the gifts of myself as well as of the^ queens, and among my whole harem [they are
reporting] in divers ways different worthy recipients of charity 7 both here 8 and
in the provinces* -

(BD) And others 9 were ordered by me to busy themselves also with the delivery
of the gifts of (my) sons and of other queens' sons, 10 in order (to promote) noble deeds
of morality (and) the practice of morality.

(EE) For noble deeds of morality and the practice of morality (consist in) this,
that (morality), viz. al compassion, liberality, truthfulness, purity, gentleness, and
goodness, will thus be promoted among men,

(FP) Emg DevanHmpriya Friyadarfiin speaks thus.

(GG) Whatsoever good deeds have been performed by me, those the people have
imitated, and to .those they are conforming,

(HH) Thereby they have been made to progress and will (be made to) progress in
obedience to mother and father, in obedience to elders, in courtesy to the aged, in
courtesy to Brahmanas and £ramanas, to the poor and distressed, (and) even to slaves
and servants.

I Literally : ' it has been made by me that these will be occupied \ In the subsequent sentences
I have translated ime tiy c others \

3 Le. the Buddhist clergy. V

z For the Ajlvika sect see my last note on the first Barabar Hill cave-inscription.

4 i. e. ,the Jaina monks.

6 As remarked -by Senart (I A, x8. 305), the officers mentioned in this section are distinct from'
the Dharma-mahainairas of sections Y and AA.

6 As at Shahbazgarhl (XIII, 8) and Marisehra (XIII, 9), muhha corresponds to Skt. mukhya.
Michelson (IF,. 23. 363 f.) prefers to identify it with Skt. muhha y because in mohhya (~ Skt.
maukhya, . Delhi-Topra pillar-edict VI, 1. 9) the group hhy is not assimilated. But Skt. mtikha
is always ;neuter, and the masculine mtikha seems to be a fiction of the Ko3as. Thomas renders
bahtika viukhafoy f many departments'; see JRAS, 1915. 99.

7 Kern .and Biihler (EI^ 3. 374) explained iuthayatan\a\7d by tiishty-ayatanani) f sources of
contentment 1 , i. e. * opportunities for charity*. I adopt this suggestion, but prefer to take ayatana
as a synonym oipatra or &rt&a t and follow LUders (SPAW, 1914. 853) in considering the first
member of the compound to be tushta in the sense of tushtL .

8 viz. in Pataliputra* Cf. above, p. 33, n. 10.

9 Literally: 'these*. Cf. above, n. 1.

10 Cf, the Kalst edict V, M, where As5ka mentions the harems of his brothers, sisters, and •
other relatives.

II See above, p. iao, in 7. Before yd iyam we may have to supply dhamme^ which includes the
virtues that are enumerated after it ; cf. the pillar-edict II, C. I differ here slightly from Luders,
SPAW, 1 9 14. 854. . "

SEVENTH PILLAR- EDICT : DELHI-TOPRA 137
(II) King Devanampriya PriyadarSin speaks thus.

(J J) Now this progress of morality among men has been promoted (by me) only in
two ways, (viz.) by moral restrictions and by conversion. 1

(KK) But among these (two), those moral restrictions are of little consequence ;
by conversion, however, (morality is promoted) more considerably.

(LL) Now moral restrictions indeed are these, that I have ordered this, (that)
certain animals are inviolable, 2

(MM) But there are also many other moral restrictions which have been imposed
by me.

(NN) By conversion, however, the progress of morality among men has been
promoted more considerably, (because it leads) to abstention from hurting living beings
(and) to abstention from killing animals*

(OO) Now for the following purpose has this been ordered, that it may last as long
as (my) sons and great-grandsons (shall reign and) as long as the moon and the sun
(shall shine), 3 and in order that (men) may conform to it

(PP) For if one conforms to this,* (happiness) in this (world) and in the other
(world) will be attained.

(QQ) This rescript on morality was caused to be written by me (when I had been)
anointed twenty-seven years.

(SR) Concerning this, Devanampriya says, 6

(SS) This rescript on morality must be engraved there, where either stone pillars
or stone slabs are. (available), in order that 8 this may be of long duration.

II. THE DELHI-MIRATH PILLAR

FIRST PILLAR- EDICT : DELHI-MIRATH

1 ♦ • ♦ • ♦ ?j fNvT%

2 ^

• + 4 + + + *

1 • • • C n am] dhammen[a] v[i]dh[ane]

2 dha[me]

SECOND PILLAR-EDICT : DELHI-MIRATH

i ■

- »

1 (a) ^TRftro fira^fa HTsr i^r * • (b) v§ m% f^i * * * * * fn

2 (C) 3TCTftfll% ^| *J% ifaft (D) ^§3HT fa ^

1 Literally: ( by inducing to meditate'. C£ above, p. 69, n. 4. Thomas (JRAS, 1916. 12a)
has shown that in Buddhist Sanskrit works nidhyapii has the meaning e reflection \
3 See the pillar-edict V,

3 Cf- puta-pqpotike chamdama^sUriyike on the Samchl pillar, C, d-ckamdama-shuliyam in the
three Nagarjuni Hill cave-inscriptions (IA 3 ao. 364 £), and a-chandrarkam in Sanskrit inscriptions,

4 See above, p, 97, n. 3. . .

6 This section and the next one may have to be placed before section OO ; see above,

Hena is used in the same way in the Dhauli separate edict I, Y, and II, I and M.
tits T

7

1

I« r -

138 THE INSCRIPTIONS OF ASOKA :

3 (e) $n^jq^[ qftra ifrwftq $ sig-

1 (A) De[va]n[a]mpiye Piyadasi laja 1 [hpvam a:] ..(B) dh[aih]me s[a]dh[u] kpy a]m,.

. , • . [mle ti

2 (C) a[pa]sinave bahu kaySne daya dane sache sochaye (D) [chakhu-da]iia 2 [pi me]

3 bahiividhe diihne (E) du[pa]da-ch[a]tu[pa]desu /pakhi-valic;hale[su viv]i[dhe me anu]-

4 gahe .kate a pana-dakhinaye (F) a[m]aam pi cha me bkh[uni kayanani}

5 katani (G) etaye me athaye iyam dhariima-lipi li[khapita] • . _." .

6 anupatipajaihtu chil[am-th]itika cha hot[u] ti (H) ye [cha] .

7 [sa]ti se; sukatam ka[chha]ti ti. .

■ m * » •

. . ■

- ■

... J ' -r

■ . -

THIRD; PILLAR-EDICT : DELHI-MIRATH

1 (a) Vrtflfl ft^ftr <*t* W *W5T- (b) * ' * * v * * "* *

- . f ■ - *^*| -*H + - 1 - » ■ h 'l V ■ -J C . I . ■ - -I . ■

2; ^? ift (c) % ftprr *ini ^fw $ htc ^fe ft 3$ ^
3 nmT ft (d) t?H^I -f ^TT (e) iH ^ lit ^r^ft

6 , (h) ^ * feft^ si ^

r ■ r

1 (A) Dovanampiye Piyadasi laja 3 hevam aha,(B) kayanamm[eva de] , y

2 kayane kate ti 4 (C) no min[a] papain dekhati iyam me pap[e. 5 kate ti iyam va]

3 asinave nam a ti (D) [du]pativekhe chu kho esa (E) hevam chu kho [esa 0 de]khiye

4 (F) imani asinav[a-gamlni] nama atha chamd[i]ye"ni[thu]li[y]e k[o]dhe t . . , t

5 mane isya kalanena [va] hakam ma palibha[sa]yi[sa]m (G) n ba[(Jham]

6 dekhiye (H) iyaih me [hi]dat[i]kaye iyam me palatikaye ;

■j -v» * ♦ ■ - * - - ■ ' -

rk ■ ■

FOURTH PILLAR-EDICT; DELHI-MIRATH

I. ,, .V " " - .-*-! -'*»,, -« ^r, -- j..,- , »•«-..• If * . 1 ■ , I I . , t lf ,

♦ ♦ * • + + ^ * 4 4

2

4 v * * V 4 ; ; > 4 ; ftjff^ |^ HUT

1 /«7B Biihler. 8 -\da\nam Buhler. .

3 Buhler. * ti Buhler. 6 i>5^« Buhler.

0 . . sa Buhler. Y .>

DELHI- MIRATH PILLAR; NORTH FACE

Page 138

Scale One-fourth

DELHI- MIRATH PILLAR; WEST FACE

Page 139

Scale One-fourth

FOURTH PILLAR-EDICT : DELHI-MIRATH * 39

■

s (k) sfwjrft ■ ; * * fTTwrnm ^ ftwr
10 ijEtor *;* • • ' * to*t firfir ft^raift $

12 ?rara ^ fa * * * * * ft TPrrarfro

».* ■*■«*** ■ ■■ Hi-

13 ^v&m *; * * ■ * * * * : " * l?i fac$qfa ft ^trsyfti

■

1.
•* . . , » r '» »„ , >

■■ J 1 ■

■ h ■ * 1 l ^ * L ' j

2 . . . pea] 1 chaghathti [a]ladhk[y]i[tave] ,

3 tu asvathe 3 [ho]ti

4 vi[ya] ..... * • . • . [l]i[ha]tave hev[aih mam]a

5 [la]juk[a] 3 . . v . « , . . , ye (J) yen[a] ete a[bh]ita

- ■ .... t ■ ■ *

6 asvatna sam . ... ^ .... . [pa]vataye[v]u ti [e]te[na] me

7 [Iaj]u[ka]n[am] ........ . * ata-patiye kat[e]

8 (E) ichhitavi .......... [h]ala-samata ch[a] siya

9 darhda-sa[ma] . * [me] avuti [ba]thdhana-[badh]anam

10 munisa[narh] ....... . . . yadhanarh tirhni di[va]sani [m]e

11 y[o]te dimne {Iff) , ; . ■/ payisa[rh]ti j[i]v[i]taye tana[m]

12 nasaihtam .[v]a ni . . V . . . V . \. : . ti palatikam

13 u[pa]vasam va k[a] . ..... hevaih nUudhasi^pi [k]alasi

14 pa[Ia]taifa aladha[ye] .... . ; . . . . vadhati vividhe dhariima-chal[a]ne

15 samyame da[na] , .

■

' * 4

■ -- * 1 ■ , , ,,,,,.>-■.- - h - V «1 I

■ . '

■ *■

- i - L

FIFTH PILLAR-EDICT : DELHI-MIRATH

i ? * * * ^rl% ft ^ ^nfa

2 * * % (d) ^rftf ^ ^rf^ (e) g%

3 ****** rfft^ (P) ^T?I3R ftftm^ %

4 ^nft^ (g) i'ijfft ?fi ijfenrsR (h) ifte ^mrapftg

7 ft^rift^ (i) ^wift (<«wi(w HR^ft

8 ?ITft ^Tft ft ^Nft^Rtft faft^lFft

1 \lajftha\ Buhler. 8 asva\the\ Biihler. 3 Zajuk[a] Buhler.

T 2

HO THE INSCRIPTIONS OF ASOKA

9 (J) ^sfaw^ ^t^st% TO^ra firore

11 *t HlMHsiriW ^% i&sk *t ft

12 fflMfiswfo *ft «flc4lWWi (k) ffrmrc strain

13 ^T^^ft^

is ^rifacfciSi iMfafa ^ ^ift icnf?r

-

■ ■ 1 + ■ >■

1 [potake 1 pi cha] k[a]n[i] ;

2 ke (D) [vadh]i-kukute no kataviye (E^ tuse saji[ve]

3 ta[v]iye (F) dave [ajiathaye va vihisaye va no

4 [jhape]ta[vi]ye (G) ji[v]ena j[iv]e no pusi[ta]viye (H) tlsu chataihmasTsu" s '

5 [t]isaya[m] pu[ihna]ma[si]ya[m] timni divasani chavudasarii parimadasam

6 p[a]tipada dh[r]uvaye 8 cha anuposatham machhe avadhiye no pi

7 viketav[i]ye (I) etanp] yeva divasani n[a]ga-van[a]si kevata-bhogasi ;

8 y[ani amnani] pi jiva-nikayan[i] no [ha]mtaviy an! *

9 (J) atham[i-pakha]ye 6 [cha]vudasaye-pam[na]dasaye tisaye . .

10 punavasune tfsu chatuihmasisu sudivasaye gone

11 no nilakhitavi[y]e ajake elake 6 sukale e va pi +

12 aih[n]e ni[la]khi[ya]ti [no] mlakhitaviye (K) tisaye punavasun[e}

13 chatuihmasiye chatu[ih]masi-pakhaye asvasa gonasa lakhane

14 no , . . . [v]iye (L) ya[va]-sa4OTlsati"{va]Ba-albIiisitena me etaye

15 a[rh]talikaye paranavisati bamdhana-mokhani katani

■ 1 r h - ■ i

fc 1 I * r * *

SIXTH PILLAR-EDICT: DELHI-MIRATH

# + 4 + + + * + 4 + * + + ** + + + * + + 4 ♦ ♦ ♦ ♦ ♦ * ♦

1 * 4 %Ti*3m*fc (o) qf " 4 4/4 * 4 444

2 4 4 wf??ft % 4 *****

1 ... upagamane se me mokhya-mate (G) saclu

2 . . isitena me iyaih dhamma-li[pi] li . . i. ; .

1 ' On Fleet's plate (IA, 19. 134), portions of the preceding word avadhiya are also visible,

3 Read ckatwh°. 3 dhuvaye BUhler. Cf. above, p.2,ai.

4 °fani Buhler. 6 atham\l\- Biihler.
0 edake Buhler ; but see Luders, JRAS, 1911. 1088,

Scale One-fourth

FIRST PILLAR-EDICT: LAURIYA-ARARAJ 141

•■* »; . . . *

I ' f '

,: i , / •

m. THE LAURIYA ARARAJ-PILLAR

-

.FIRST PILLAR-EDICT: LAURIYA-ARARAJ .

1 i

m

A. — East Face of Pillar*

3 wm 3 5^rw ^r?t ^it* (d) nsr f*§t to

4 Mh^pfrtt ^ ^ft?f ^fWft (e) ^f^ror ft $ ^ *fa^T

5 g qfem^ff a ^ w& OTT^rftH% (f) |^ ^m^mmr ft (<*)

6 V^T ft*HH iffisr *ftift fir

- " '

1 (tf) Devanampiye Piyadasi laja hevam aha (B) saduvisati-vasabliisitena me

iyam dhamma-li[p]i . ■ s '

2 likhapita (0) hidata-palate dusampatipadaye amnata agaya dhamma-kamataya agaya

palikhayja]

3 agaya sususaya agena bhayena agena usahena (D) esa chu kho mama anusathiya

dhammapekha 1

4 dhamma-kamata cha suve suve vadhita 2 vadhisati cheva (E) pulisa pi me ukasa cha

f gevaya cha majhima cha anuvidhlyamti

5 sampatipadayamti cha alam chapalam samadapayitave (F) hemeva amta-mahamata

pi (G) esa hi vidhi ya iyam dhammena palana

6 dhaihmena vidhane dhammena sukh[l}yana dhammena got! tt

- - ,

SECOND PILLAR-EDICT: LAURIYA-ARARAJ

i

i

1 (a) ^sn?ifa^ fira^fa wist m% (B) ^ w% ftp? ^ vft ft (C)

2 Ht%^ ft (d) ft $ *i§ft§ f& (e) gr^^f^f nftrmfo^i

ftft^r $ 3rg*it

1 dhammapekha Biihler. ' ^ vadliita Buhler.

142 THE INSCRIPTIONS OF ASOKA

3 m *r n<fisH T5 (p) ^Rtfk fa ^ ft qwratfa *mfa (g) irm^ ft

4 sigqfeinrg facsfinffar *r itn fif (h) ^ ^ ^rfi^wfii ft §ro

TO m

1 (A) Devanampiye Piyadasi laja hevaih aha (B) dhamme sadhu kiyam chu

dhamme ti (0) apasinave bahu kayane daya dane sache

2 . socheye ti (D) chakhu-dane pi me bahuyidhe djmne (E) dupada-chatupadesu pakhi-

valichalesu vividhe me anugahe ka£e , r
P 3 a pana-dakhinaye (P) a[ih]nani pi cha me bahuni kayanani katani (G) etaye me

athaye iyam dhama-Hpi likhapita hevarh
4 anupatipajamtu chilam-thitika cha hotu ti (H) ye cha hevarfi sampatipajisati se

sukatam kachhati ti : .

* ' V ' l V ■ . ... , , . • i * . ,„.' _ . •

>* i

i

THIRD PILLAR-EDICT: LAURIYA-ARARAJ

fii (o) ftr?r m ^Tfr ft *nft fw

2 ^ ^ wftre^ *n*w fir (d) ^rfe^ft -% vm (e) ?N ^ ua^fisft

*n% ??i ssra^i ^ 5* tit trfppwftRf fii (g) t>h ^

1 (A) Devanampiye Piyadasi laja hevam aha (B) kayanaihmeva dekhaihti iyam me

kayane kate, ti (C) no mina papam dekhaihti iyam me pape kate ti

2 iyam va asiiiave nama ti (D) dupativekhe chu kho esa (E) hevam chu kho esa

dekhiye (P) imani asinava-gamini nama ti atha chamdiye

3 nithSliye kodhe mane isya kalanena va hakarii ma palibhasayisaih ti (G) esa badham

dekhiye (H) iyam me hi4atikaye iyammana me palatikaye ti

- • - .• i , s ■ . ' . . . . ' : ■ . K ,

■

FOURTH PILLAR-EDICT : LAURIYA-ARARAJ

1 (a) ^it^fTR -Rrq^fe -ffm (b) ^^^rfira^rfvrf^^ ft s?f

VTrfeftr f^lfMri (C) c^FT ft ^ MM^Iri^

2 ^Prl (D) ^ ^ ^rf^^F ^ ^ ^ ^tnrfTW ft ^i? *^f?T
^^a? Stfftr ^Tf^ tl^rR^iiT ^FW ^RH<^T

4 jjiTrt ^ WcTra^ (f) t^jrt fci <s^Hir xift^fHw% ii (g) gftymfft

fn ft t^nfjf. u^xifajrd (h) ft fir ^ ^iftr-.ft*n«iRrfi?r ^ *r

LAURIYA-ARARAJ PILLAR; EAST FACE

Page 142

FOURTH PILLAR-EDICT : LAURIYA-ARARAJ 143

5 ^fw wwi^m% (i) ott fi? to ftmn%"*ifift ftfef^

^ffir fw VTfk ^rfir $ ^ 59 nfo-^ f?r

7 i$ mvf&i to (k) sfeTW to fifrr fMtfT<^wm ^ flra
10 (o) 3rs ^ ^sfw faf^re wr<*% wft <w*iftsnft fif - ' ;

• -

1 (A) Bevanampiye Piyadasi laja hevam aha (B) saduvisati-vasabliisitena me

iyam dhamma-lipi likhapita (0) lajuka me bahusu p an a-sat a-sahas esu

2 janasi ayata (B) tesath ye abhihale va d[a]ihde va ata-patiye me kate kimti lajuka

asvatha abhita kammani pavatayevu ti janasa janapadasa

3 hita-sukharii upadahevu anugahinevu cha (B) sukhiyana-dukhTjranam janisamti

dhamma-yutena cha viyovadisamti janaih janapadaih kimti hidatam cha )

4 palatam cha aladhayevu (P) lajuka pi laghaihti patichaiitave mam (Gr) pulisam pi

me chhamdariinani patichalisaihti (H) te pi cha kani viyovadisarhti yena mam

5 lajuka chaghaihti aiadhayitave (I) atha hi pajarii viyataye dhatiye nisijitu asvathe

hoti viyata dhati chaghati me pamjarh 1 sukhaih palihatave ti

6 hevam mama laiuka kata janapadasa hita-sukhaye (J) yena ete abhita asvatha

saihtam achhimana a kammani pavatayevu ti etena me lajukanam abhihale va

7 daihde va ata-patiye kate (K) ichhitaviye hi esa kimti viyohala-samata cha siya

damda-samata cha (L) aya ite pi cha me avuti baihdhana-badhanaih

8 munisa[na]rh tilita-damdanam pata-vadhanarh timni divasani me yote dimne (H)

natika va kani nijhapayisamti jlyitaye tanaih nasamtam va \

9 nijhapayi[ta]ve danaih dahaihti palatikarii upavasaih va kachhariiti (N) ichha hi me
v hevam niludhasi pi kalasi palatam aladhayevu ti

10 (O) janasa cha va[clha]ti vividhe dha[ih]ma-chalane sayame dana-saihvibhage ti .

FIFTH PILLAR-EDICT: LAURIYA-ARARAJ '

B.—West Face of Pillar. fc ' ■

3 ^WT^ftfc^ ^35 3RftftR% WU^& H^HA WKZ%?h

1 Read pajam* ' I 2 Read avimam*

144 THE INSCRIPTIONS OF ASOKA

- i

7 OT TI^ ^ faffed ^ ^faiiW (©) sft^T Ht "gftlrrf^ (H)

fftl^i^irfly fast
s ipranfor "fwfif f^renfk w^st mh*>h trfe^ ^flqq

11 '^Rfl% *Mt ^fWurifVl U35li ^ ft

12 (k) ffrtn^ «jhn^ ^i^Hiftfil ^wftrtn^ ffcm *m$i

1 (A) Devanaihpiye Piyadasi laja hevam aha (B) sadtuvisati-vasabhisitasa me

imani pi jatani avadhyani

2 katani seyatha suke salika alune chakavake hamse namdimukhe gelate jatuka

8 amba-kapilika duli 1 anathika-machhe vedaveyake Gamga-puputake samkuja-machhe

kaphata-seyake T

4 pamna-sase simale samdake okapimcle palasate seta-kapote gama-kapote save

chatupade - * ■

5 ye patipogam 3 no eti no cha khadiy[a]ti (C) ajaka nani edaka cha sukali cha

gabhini va payamina va

6 avadhya potake cha kani asarhmasike (D) vadhi-kukute no kataviye (E) tuse sajive

no jhapayitaviye (P) dave

7 anathaye va vihisaye va no jhapayitaviye (G) jlvena jive no pusitaviye (h) tisu

chatummasisu tisyam

8 purhnamasiyaih timni divasani ehavudasaih pamnalasam 3 patipadam dhuvaye cha

anuposatham machhe avadhye no pi ; y

9 viketaviye (I) etani yeva divasani naga-vanasi kevata-bhogasi yani amnani pi

jiva-nik[a]yani

i : ; ■ - . — !

1 dudi Biihler ; but see his Ind. PaL y § i6 r C, 41, and Luders in JRAS, 1911, 1087.
3 Read paUbhogmh. ■ s pamnadasam Biihler.

LAURIYA-ARARAJ PILLAR; WEST FACE

Page 144

Scale One-sixth

FIFTH PILLAR-EDICT : LAURI Y A-AR A RAJ 145

10 no hamtaviyani (J) athami-pakhaye chavudasaye pamnadasaye tisaye punavasune

tlsu chatummaslsu

11 sudivasaye gone no nilakhitavtye ajake elake 1 sukale e va pi arime nllakhiyati no

nilakhitaviye

12 (K) tisaye punavasune chatummasiye chatummasi-pakhaye asvasa gonasa lakhane

no kataviye

13 (L) yava-saduvisati-vasabliisitasa me etaye aihtalikaye pamnavisati bamdhana-

mokhani katani

SIXTH PILLAR-EDICT: LAURI YA-ARARAJ

1 (a) ^Titftro ft^r^ftr <^r w% (b) ^^n^rcnfaflifo ^ ^rftrft
4 (d) f^sf ^frRti^ trf^wfa (b) jNrofei ftr 3 Tgfkrf ftrf^wra

1 (A) Bevanampiye Fiyadasi laja hevaih aha (B) duva[da]sa-vasabhisitena me

dhamma-lipi likhapita lokasa

2 hita-sukhaye se tarn apahata tarn tarn dhamma-vadhi papova (C) hevaih lokasa

hita-sukhe ti pativekhami

3 atha iyam natisu hevaih patyasamnesu hevaih apakafhesu kimmam kani sukham

avahami ti tatha cha vidahami

4 (D) hemeva sava-nikayesu pativekhami (E) sava-pasarhda pi me pujita vividhaya

pujaya (P) e chu iyam atana pachupagamane

5 se me mukhya-mute a (G) saduvlsati-vasabtasitena me iyam dhamma-lipi likhapita

■ ■

IV. THE LAURI YA-NANDANGARH PILLAR

.. ■

1

FIRST PILLAR-EDICT: LAURI YA-NANDANGARH

A.— East Face of Pillar.

1 (a) ^qnffift fiw^ftr <*m W *m (b) H^fo tf ^Tfi^* $
3 wrw n<f\*&\M ^rcra wtn wihT (d) ^

1 edake Buhler. • See above, p. 35, n. 10.

low XT

i 4 6 THE INSCRIPTIONS OF ASOKA

ft 3

4 B

5 ^mi iFWT ^ ^RT ^ 3igft*fWft ^hFdm<«tift ^ 3l<* ^TOc*

e (p) tiimcmrm fa (g) usn f| ftft *it j$

7 rfoft ft

i , r

1 (A) Devanampiye Fiyadasi laja hevam a[ha] (B) saduvisati-vasabhisitena me

iyam

2 dhamma-lipi likhapita (C) hidata-palate dusampatipadaye arhnata agaya dhamma-

kamataya

3 agaya palikhaya agaya sususaya agena bhayena agena usahena (D) esa chu

kho mama *

4 anusathiya dhammapekha dhamma-kamata cha suve suve vadhita vadhisati cheva

(E) pulisa pi me

5 ukasa cha gevaya cha majhima cha anuvidhiyamti sampatipadayariiti cha alarh

chapalaih samadapayitave

6 (P) hemeva arhta-mahamata pi (G) esa hi vidhi ya iyam dhaihmena palana dhaihmena

vidhane dhaihmena sukhlyana

7 dhaihmena gotl ti

SECOND PILLAR-EDICT: LAURIYA-NANDANGARH

1 (A) ^liffiA ftq^fa <*T5! jpi m% (B) Mft W% ftR ^ ^ ft (0)

2 ft (d) ft ^ ^|ftv (e) ^^^^i^

3 ^rfar^f ftfa$ 3 m hw^hh (f) ^faift ft ^ *

4 wrBi (g) 3 sraft ^ *fafi*ft ftnarftK iH ^rftxra|

5 (H) q ^ ^ ^irRfqfswft % SiSft

1 (A) Devanampiye Fiyadasi laja hevam aha (B) dhamme sadhu kiya 1 chu dhamme

ti (C) apasinave bahu kayane

2 daya dane sache socheye ti (D) chakhu-dane pi me bahuvidhe dirhne (E) dupada-

chatupadesu pakhi-

3 valichalesu yividhe me anugahe kate a pana-dakhinaye (E) amnani pi cha me bahuni

kayanani

hiyam Buhler.

SECOND PILLAR-EDICT : LAURIYA-NANDANGARH 147

4 katani (G) etaye me athaye iyam dhamma-lipi likhapita hevaih anupatipajamtu

chilam-thitlka cha hotu ti

■

5 (H) ye cha hevaih sampatipajisati se sukatam kachhati

1 • 1

THIRD PILLAR-EDICT: LAURIYA-NANDANGARH 1

1 (a) fxp^ftr 1^ to wrN^ffii s?i *

fir (c) ^ fiR?T tmr

2 ^fw ^ % ^ ^ ft ^1 ^ W%^% ITRT f?T (D) ^Tft^f f 1§t m

(E) ^Nf ^ T^t *OT

3 (f) ^jRrft ^nfaH^rc^ *n*n fir *3fk% fkqfpft

4 at xifiwwfw fir (a) tot wre \f^R (h) s?i ^ fefirar^ swt *r

wf?!^ fir

1 (A) Devanampiye Piyadasi laja hevam aha (B) kayanammeva dekhamti iyam me

kayaiie kate ti (C) no mina papam

2 dekhaihti iyam me pape kate ti iyam va asinave nama ti (D) dupativekhe cliu kho

esa (E) hevam chu kho esa dekhiye

3 (F) imani asinava-gamini 1 nama ti atha chathdiye nithuliye kodhe mane isya

kalanena va hakaih

4 ma palibhasayisam ti (G) esa badham dekhiye (H) iyam me hidatikaye iyaihmana

me palatikaye ti

FOURTH PILLAR-EDICT: LAURIYA-NANDANGARH

■ _ 1

;

VHfofa fc5 Wqw (o) <^RT 3
(e) ^pffcw£<^4«i

5 qf?«rf s pr % *f (g) ijftrerfa ftr 3 tfrttf* ufaM ffi (h) ^ ft

^ ^srfa f^rctaf^HH * ^rfiT ^nwTvft?r%

asinave Buhler.

V 2

148 THE INSCRIPTIONS OF ASOKA

e (i) 3mr f^ to toHi^i mfire (Hfafaj ^^ra ftfir fom *nfir ^rafir

10 f ^qfr u f w aftfi raT ^ iron ^ f^rfzm% ^rffir ureyfira

- ■ ^ -i

11 fte3«ift ft ^rfyft nicjii otr)^ fir (o) arro ^ ^fH ftft^

i

i

1 (A) Devanampiye Piyadasi laja hevam aha (B) saduvisati-vasabhisitena me

iyam dhamma-lipi likhapita (O) lajuka me

2 bahusu pana-sata-sahasesu janasi ayata (D) tesam ye abhihale va damde va

ata-patiye me kate kimti lajuka asvatha

3 abhita kammani pavatayevu ti janasa janapadasa hita-sukham upadahevti

anugahinevu cha (E) sukhiyana-dukhiyanam

4 janisamti dhamma-yutena cha viyovadisamti janam janapadaih kimti hidatam cha

palatam cha aladhayevu ti (IT) lajuka pi laghaihti

5 patichalitave mam (G) pulis[a]ni pi me chhamdamnani patichalisamti (H) te pi

cha kani viyovadisamti yena mam lajuka chaghamti aladhayitave

6 (I) atha hi pajam viyataye dhStiye nisijitu asvathe hoti viyata dhati chaghati me

pajam sukham palihatave ti

7 hevam mama lajuka kata janapadasa hita-sukhaye (J) yena ete abhita asvatha

samtam avimana kammani pavatayevu ti

8 etena me lajukanam [a]bhihale va daihde va ata-patiye kate (K) ichhitaviye hi esa

kimti viyohala-samata cha siya damda-samata cha

9 (L) ava ite pi cha me avuti bamdhana-badhanarh munisanam tilita^amdanam

pata-vadhanam timni divasani me [yo]te dimne (M) natika va kani

10 nijhapayisamti jivitaye tanam nasaihtaih va nijhapayi[tav]e danam dahamti

palatikam upavasam va kachhamti (N) ichha hi me hevam

11 niludhasi pi [kalas]i palatam aladhayevu t[i] (O) janasa cha vadlhati vividhe

dhamma-chalane sayame dana-savibhage ti

LAURIYA-NANDANGARH PILLAR; EAST FACE

Page 148

.149

a

*

FIFTH PILLAR-EDICT: LAURIYA-NANDANGARH

B. — West Face of Pillar.

4 JiJTIi£p$i STfStTO sPRZ^Ri VFRfo fWf$i ^Nfiri

7 ^n^nfai (d) ^fuff? ^ (e) 3% *t ^mIjwM (*)
9 yrarfira fwfa f^isifa wjqtf ifrrastf trftxrl ^ ^Mlw

12 if^J ^TfRT^ ffi^flT^ ^ Wlrifcrifr?) U35^> U

TOP* ^T^RT 'TtrJH

1 (A) Bavanampiye Piyadasi laja hevam aha (B) saduvisati-vasabhisitasa me

imani pi

2 jatani avadhyani katani seyath[a] suke salika alune chakavake hamse

3 namdimukhe gelate jatuka amba-kapilika duli 1 anathika-machhe vedaveyake

4 Gamga- puputake samkuja-machhe kaphata-seyake pamna-sase simale samdake

okapimde

1 dudi BSMer ; but see his Ind. Pal 9i % x6 ? C, 41, and Luders in JRAS, 191 1. 1087.

ISO THE INSCRIPTIONS OF ASOKA

5 palasate seta-kapote gania-kapote save chatupade ye patibhogarii no eti na cha

khadiyati

6 (C) ajaka nani edaka cha sukali cha gabhinl va payamma va avadhya potake

cha kani

7 asammasike (D) yadhi-kukute no kataviye (E) tuse sajive no jhapayitaviye (P) dave

anathaye va

8 vihisaye va no jhapayitaviye (G) jlvena jive no pusitaviye (H) tlsu chatummasTsu

tisiyam

9 pumnamasiyaih timni divasani chavudasam pamnalasam 1 patipadam dhuvaye

cha anuposatharh machhe avadhye

10 no pi viketaviye (I) etani yeva divasani naga-vanasi kevata-bhogasi yani

amnam pi i.

11 jiva-nikayani no hamtaviyani (J) athanu-pakhaye chavudasaye pamnalasaye 3 tisaye

punavasune

12 tlsu chatummasisu sudivasaye gone no nllakhitaviye ajake elake 3 sukale e va pi arhne

13 mlakhiyati no nllakhitaviye (K) tisaye puntvasune chatummasiye chatummasi-

pakhaye asvasa gonasa

14 lakhane no kataviye (L) yavarSaduvisati-vasabhisitena me etaye athtalikaye

* pamnavisati \ , /

15 bamdhana-mokhani katani

SIXTH PILLAR-EDICT : LAURIYA-NANDANGARH -

a • a ■ ' ' ' • ;

4 fW ^rfH ^ ^I^IT^ "fit H*tT ^ f^j|Tffl (D) t^T *nfa*flfl

5 (e) ssprofer fq 3 ijfcm t¥^wr (p) n ^ ^ ^rr tj^pt^

r - ■

1 (A) Devanampiye J»iyadasi laja hevam aha (B) duva[la]s[arva]Babhisiteiia *

me dhamma-lipi likhapita ...

2 lokasa hita-sukhaye se tarn apahata tarn tarii dhamma-vadhi papova (C) hevam

lokasa >- - - .

3 hita-sukhe ti pativekhami atha iyam natisu hevam patyasamnesu hevam apakathesu

4 kimmam kani sukham avahami ti tatha' cha vidahami (D) hemeva sava-nikayesu

pativekhami

5 (E) sava-pasamda pi me pujita vividhaj^i pujaya (F) e chu iyam atana; pachupa-

gamane

6 se me mokhya-mute (G) aaduvisati-va[s]abhisiteiia me iyam dhamma-lipi likhapita

- ■ : ■ • *

1 panmadasam Buhlen 2 pamnadasaye Biihler. 3 e$ake Biihler,

* duvadasa- Biihler.

LAURIYA-NANDANGARH PILLAR; WEST FACE

Page 150

FIRST PILLAR-EDICT: RAM PURVA -151

■ ■ ■ +

*

1

V. THE RAMPURVA PILLAR

■

FIRST PILLAR-EDICT; RAMPURVA

*

A. — North Face of Pillar.

1 (a) ^wfift f*m?fct c*T3f ^ (b) Bf^^^Tf^il^^ ^

v^f^fq few i ft a (c) f^tffi*ft

(f) i^m ^rH^TOtm ftf (g> mr f^f^i
5 *n ^4 w tor ***** nhft fir

1 (A) Devanaihpiye P[i]yadasi laja heva 1 aha (B) saduviBati-vasabhisitena me

iyam dhaihma-Iipi likhapita (C) hidata-palate

2 dusaihpatipadaye amnata agaya dhaihma-kamataya agaya palikhaya agaya sususaya

agena bhayena agena usahena

3 (D) esa chu kho mama amisathiya dhammapekha dhaihma-kamata cha suve suve

vadhita vaclhisati cheva (E) pulisa pi me ukasa cha

4 gevaya cha majhima cha anuvidhiyamti sampatipadayamti cha alam chapalaih

samadapayitave (P) hemeva amta-mahamata pi (G) esa hi vidhi

5 ya iyam dhaihmena palana dhammena vidhane dha[ih]m[e]na sukhiyana dhaihmena

got! ti

■

SECOND PILLAR-EDICT : RAMPURVA -

1 (a) ^Rft^ ftra^ftr <*ra IN (b) *ro ^ ftw "% Mft fir (c)

2 ^|f3R f^Ff (e) s^f^ nfisrerfo^g fi*fa§ 3 sr^nt

^ ftw fir (h) ^ |3 tfqftqfsrcrfif % %*st fir

1 (A) Devanampiye Piyadasi laja hevam aha (B) dhamme sadhu kiyam chu
dhamme ti (C) apasinave bahu kayane daya dane sache socheye ti (D) chakhu-
dane pi me

hevam Biihler.

^2 THE INSCRIPTIONS OF ASOKA

2 bahuvidhe dimne (E) dupada-chatupadesu pakhi-valichalesu vividhe me anugahe

kate a pana-dakhinaye (F) amnani pi cha me bahuni kayanani katani

3 (G) etaye me athaye iyam dhamma-lipi likhapita hevam anupatipajamtu chilarii-

thitlka cha hotu ti (H) ye cha hevam sampatipajisati se sukatam kachhati tt

■

THIRD PILLAR-EDICT; RAMPURVA

' ■ ■

1 (a) ^Rfxft fqn^flr c*nr |^ m% (b) .qnraft^'^tifir ^4 ft ^rorft

^ fir (c) qt fm viA ^rft ft trrft ^§ fir

2 ^ wfo# fir (D) ^| TO (B) j3 ^ # ^fe^

(f) g*nfir juftp w inftflf ft wn ^f^ Sqfftfi

1 (A) Devanampiye Piyadasi laja hevam aha (B) kay3nammeva dekhamti iyam me

kayane kate ti (C) no mina papam dekhamti iyam me pape kate ti

2 iyam va asinave nama ti (D) dupativekhe chu kho esa (E) hevam chu kho esa

dekhiye (F) imani asinava-gamini nama ti atha chamdiye nithuliye

3 kodhe mane isya kalanena va hakarii ma palibhasayisaih (G) esa badham dekhiye

(H) iyam me hidatikaye iyammana me palatikaye ti

FOURTH PILLAR-EDICT: RAMPURVA

■

\ - _

■

1 (a) "^rf^ ftra^fft <*nr ini m% (b) *t|3terfwsraTfaftft* ft ^

fty^rftw (c) csysjcRr ft 3gg trnwnra?ft§

2 sPtfer mm (b) M % wf*i5& ^ <i ^ smqfir^ ft *sk f^fir *m

mtito #nrf*j T^nrii^fir m*ws&

f^ratafi$ifw fitrfir vjm ^

4 ^nHTO^ffT (F) cFfffl fc| T^fH HP^r<yJH% (G) ^fcOTT^T fa ft

5 ^if% WfTrefarrt (i) sror f| nsr form$ *nf?r^ fft ftrfag wft

itfw f^RB vrfw ^rafir ft to ^ tjfi^^% fir l^r <;j^i m
e 5rr?m^r %^r^ (j) ^ i»S ^ft?r ^ra^ir ^nf ^rf^mPT *)Fnt>r n^nr%^
fir ft <sy^iH ^cfa^T^ ^ ^ «f ?sifnrf7T^

(b) ^i^t ^ fq ^ ft ^iP|fir ^^mpf ^tout i fl fad ^ R

RAMPURVA PILLAR ; NORTH FACE

Page

Scale One-sixth

FOURTH PILLAR-EDICT: RAMPURVA 153

L

9 (n) ?j5i f| % |^ #fc^m% fir qnwftmpiii ^nwre^fii (o) sere
* *«fif fMW **** ^irnrafwtfa

1 (A) Devanampiye Fiyadasi laja heyam aha (B) saduvisati-yasabliisitena me

iyaih dhamma-lipi likhapita (C) lajuka me bahusu pana-sata-sahasesu

2 janasi ayata (D) tesam ye abhihale 1 va dartide va ata-patiye me kate kimti lajuka

. . asvatha. abhTta kammani pavatayevu ti janasa janapadasa ; ;

3 hita-sukham upadahevu anugahinevu cha (E) ^ sukhiyana-dukhlyanarh janisarhti

dhamma-yutena cha viyovadisamti jariam janapadarh kimti hidatam cha

. palatam cha . ■ t Y- : ' 'r ' . V. : -!

4 aladhayeyu ti (F) lajuka pi laghaihti patichalitave marh . (G) . pulisani pi me

chhamdamnani patichalisamti (H) te pi cha klni viyovadisamti yena mam

JajuRa „- ■ ; ; • .. . . i ; * - . <:■.*' .

5 chagharhti aladhayitave (I) atha hi pajam viyataye dhatiye nisijitu asvathe hoti

viyata dhati chaghati me pajam sukharii palxhatave ti hevaih mama lajuka
. . ■ Kara , * ~ . ■ ; . . ,■ . . i i . . ; , [ ; . . - / , . • , , : * , ■ • ,? *

6 janapadasa hita-sukhaye (J) yena ete abhlta asvatha samtam avimana kammani

pavatayevu ti etena me lajukanarii abhihale va darh^e va ata-patiye ka^e

7 (K) ichhitaviy e hi esa ki[ih]ti 2 viyohala-samata cha siya damda-samata cha (L) ava

ite pi cha me' avuti ' baihdhana-badhaiiaiii munisanam tilita-damdanam
pata-vadhanaih ' r -

8 timni divasani me [y]dte dimne (M) natilca va kani nijhapayisarhti jlvitaye tanam

nasamtam va nijhapayitaye danam dahamti palatikarii upavasaih va kachhamti

9 (N) ichha hi me hevaih niludhasi pi kalasi palatarh aladhayevQ ti (O) janasa cha

yadhati vividhe dhamma-chalane sayame dana»savibhage ti - : ^

-J . F I ,

1- ; ^

; FIFTH PILLAR-EDICT: RAMPURVA ■-" I

I ■ .r . ■:, . . ' B.— South Fate of Pillar. ; ■■ .,

(a) fN^r ^ |^ m% (b) ^i^gfir^^nftfti^r ^

ifrij!^ ^^h^l ^n?K%^% ^t?i% ftr^-'--^IA-': , «iWH8.:TO^

1 Read abhihale. s ^ftf Biihler.

lew a X

154 THE INSCRIPTIONS OF ASOKA

5 uraStarr Stfrai ^ ^mif%^i (d) ^R*§§* St ^ftft

(e) g% snfft St ^rafimfiR

6 (F) ^ ^ ^jqftwf^ (G) aft^T 3?t% St

7 fwfa f^wnft irasS nfcx^ *prra ^ ^iftare St

fxr ft%?rft% (i) unrft 3far
s f^trrft iFFrcfar ^reSfcnfa -qrf^T ^nfn ft sffaf^irrfH St

9 X W5^R fro-n^ Tpr^p iftg ^piStf ^R^fttA St* St facjfatrf^

^*i«h 3db^

10 g fir ^ «flrtfa iif?f St Stoftmfifi (g) faqre i^t^ Jmft ft

11 SI ^f^% (l) ur m ; jl ^ rfd^ i ft ' ftr^ r ^ mfirart

1 (A) Devanampiye Piyadasi laja hevam aha (B) saduv5sati-[va]saTbhisitena me

imani pi jatani avadhyani katani seyatha

2 suke salika alune chakavake hamse naihdimukhe gelate jatuka amba-kapilika duli

anathika-machhe vedaveyake

3 Gamga-puputake samkuja-machhe kaphata-seyake pamna-sase . simale samdake

okapimde palasate seta-kapote
, 4 gama-kapote save chatupade ye patibhogarii no eti na cha khadiyati (C) ajaka nani
elaka cha sukall cha gabhini va

5 payamina va avadhya potake cha kani asammasike (D) vadhi-kukute no kataviye

(E) tuse sajive no jhapayitaviye ,

6 (F) dave anathaye va vihisaye va no jhapayitaviye (G) jivena jive no pusitaviye

(H) tisu chatumma[s]isu tisyam purhnamasiyaih

7 timni divasani chavudasam pamnadasarii patipadam dhuvaye cha anuposatham

machhe avadhye no pi viketaviye (I) etani yeva

8 divasani naga-vanasi kevata-bhogasi yani arhnani pi jiva-nikayani no harhtaviyani

(J) athami-pakhaye chavudasaye

9 pamnadasaye tisaye punavasune tisu chatummasisu sudivasaye gone no

nilakhitaviye ajake elake sukale

10 e va pi amne mlakhiyati no nilakhitaviye (K) tisaye punavasune chatummasiye

chatuihmasi-pakhaye asvasa gonasa

11 lakhane no kataviye (L) yava-saduvisati-vasabhisitena me etaye amtalikaye

pamnavisati bamdhana-mokhani katani

•••• • *55

SIXTH PILLAR-EDICT.: RAMPURVA

■ f ■ • .

i (a) "^t^W fxn?^|% oJR (b) <^swf>rfa?frT 3 wftyfa
(e) ^fcmfer ft $ ^rdra fafaqR ^rnr (p) *r ^ 3?l

* H

1 (A) Devanampiye Fiyadasi laja hevam aha (B) duvadasa-vasabhisitena me

dhamma-lipi likhapita lokasa hita-sukhaye se tarn apahata

2 tarn tarn dharhma-vadhi papova (C) hevam lok[a]sa hita-sukhe ti pativekhami atha

iyarh natisu hevam patyasamnesu hevam apakathesu kimmarh kani

3 sukham avahami ti tatha cha vidahami (D) hemeva sava-n[i]kayesu pativekhami (E)

sava-pasamda pi me pujita vividhaya pujaya (F) e chu iyarh

4 atana pachupagamane se me mokhya-mute (G) saduvi8at[i]-vasaMrisitena me

iyaria dhamma-lipi likhapita

i

H

VI. THE ALLAHAB AD-KOS AM PILLAR

t

A. THE SIX FIRST PILLAR-EDICTS
FIRST PILLAR-EDICT: ALLAHAB AD-KOS AM

■ ■ t

1 (a) ^rtfift fira^tflr <vm |i (b) *f#fffw^nfa^'T % 3?i

2 ^rtt wrw mmmnm m*rm v tftmv wm igjniT 3pt*i

4 ^Hc* OTRXlftw^ (F) ^rTT^THTrlT ft (G) W "% ftft

i

1 (A) Devanampiye Fiyadasi laja hevam aha (B) saduvlsati-vasabhisitena me

iyam dhamma-lipi likhapita (C) hidata-palate dusampatipada[y]e

2 aihnata agaya dhamma-kamataya agaya pallkhaya agaya sususaya agena bhayena

a[g]ena usahena (D) esa chu kho mama anusathi[y]a

X 2

156 THE INSCRIPTIONS OF ASOKA

dharhmapekha dhamma-kamata cha suve suve vaclhita vadhisati ch[e]va (E) pulisa
pi me ukasa cha gevaya cha majhima cha anuvidhiyarhti sampatipadayarhti cha

alam chapalam samadapayitave (P) hemmeva 1 aihta-mahamata pi (G) esa hi vidhi
y^ [i]yam rdharhmena palaria : dharfimen^ vidhane dhaihmena sukhiyana
dhammena [gut]i [ti s cha] 3 . ,

r,- ' ■■>-■

SECOND PILLAR-EDICT: ALLAH ABAD-KOS AM

■■ I- ■ i

i (a) <wm W ( B ) srg ■ fW ^ ^ fir (o)

^tnf*R% ^| <[R wsft (d) ^n^ft fir 5

1 (A) Devanampiye Piyadasi laja hevam aha (B) dhamme sadhu kiyam chu

dhaihme ti (C) apasinave bahu kayane daya dane sache sochaye (D) chakhu-dane
pi me -r ^ ■ ■ . ... , .

2 bahuvidhe dirhne (E) dupada-chatupadesu 4 pakhi-valichalesu vividhe me anugahe

kate a pana-dakhinaye (F) arhnani pi cha me bahuni 6 kayanani katani '

3 (G) etaye me athaye iyarii dhamma-lipi likhapita hevarh anupatipajariitu chila-

thitlka cha hotu ti (H) ye cha hevam sampatipajisati se sukatarh kachhati ti

■•i ■ n 4^- d - ■ -

THIRD PILLAR- EDICT : ALL AH ABAD-KOS AM

^ fif V(b) ftrc to^ ^ ^ inxfts fir

i 1 i 'V i ! ._ ; * - * i .4. . j

(A) Devanampiye Piyadasi laj a hevam aha (B) kayanameva dekhati iyarh me
kayane kate ti (C) no mina papakath dekhati iyarh me papake kate ti iyam va
asinave nama ti ■

. 1

1 Itemeva Biihler. ' ; 1 V ; ' \ ; . ■ ; r - , ■

2 As remarked by Fleet (IA, 13. 31 note), the vowel i is attached before, not after the /.

3 chu Buhler.; ; : ; : \ 7 . " • 1 ' • ' ::

4 The apparent Ariusvara after da of dupada- is probably accideiitaL
6 ^to/BuhIer. . ■ ^ ; - { ; ; - ^

ALLAHABAD-KOSAM PILLAR; UPPER HALF

Page i

(-1 (M

157

FOURTH PILLAR-EDICT: ALLAHABAD-KOSAM

■ h

1 ^ ^ ^ ^ ^tffjft (k) sfgjrf^ f|

3 (Iff) ^ Wfk f^Tftwfa sftfttlT^ HR 5TOrf *tT f^WSJlftfTT

4 (n) fHc^rftr fir itthh w<*to^ (o) ^

; n r

/

1 [kanarh at>hihale va daihde va ata-pa]t[i]y[e kate] (Z) [i]chh[i]t[a]v[i]y[e]

h[i e]s[a] k[im]t[i] i

2 la-sama[t]a cha 2 siya da[m]da-samata cha (L) ava a ite pi cha me avuti

bamdhana-badhanarh munisanam tilita-daihdanaih pata-vadhanam tirhni divasani
yote dimne * 1

3 (M) . . , . [k]a va kani nijhapayisaihti jivitaye tanaih nasamtaih va nijhapayita danarh

dahaihti palatikath upavasam va [ka]chha[rii]ti

4 (BT) , . . . [h]i me hevam niludhasi pi kalasi palatarh aladhayevjVj (O) janasa cha

vadhati vividhe dhamma-chaJane sayame dana-savibhage

■

FIFTH PILLAR-EDICT: ALLAHABAD-KOSAM

1 (a) * * M ftmqft mm 94 w (b) a|4taf^Tfafa?Nf $

2 • ■• • • w ^h^t ^Tftjfqftyw ^ ^rf^m% ^*re>

4 ••••••••••s^vsnr---

5 f?! ^ra^ •♦♦♦♦♦♦* ♦

7 * *

8 ^f^R (L) '

_ ^ A_!

1 Biihler omitted this line, 2 cha Buhler. 3 ava Buhler.

i 5 8 THE INSCRIPTIONS OF ASOKA

1 (A) [p]iye Piyadasi laja hevam aha (B) saduvisati-vasabhisitena me

imani jatani avadhiyani katani seyatha suke salika alune chaka[v]ake

2 , . . . [namdi]m[u]khe gelate jatuk[a] 1 amba-kipilika dudl 3 anathika-machhe 3

vedaveyake Gamga-p[u] p[u] t ake s a rhku j a-m ach h e kaphata . , , , k[e] p[a]mna-
sase simale samda . .

3 [ta]-kapote gama-kapote sa[v]e chatu[pa]de ye pat[i]bhogaih [no]

■ na [p]a[ya]ml . ...

4 . sajlve no jha[pa] . . . . .

5 [n]i cha[v]u[da]sarh [pa]mcha[da]

0 [n^i • . . •

1 ■ i ■ ■ i

7

i n . .1

8 [Iakha]n[e no kataviye] (L) [y]a

H 1

SIXTH PILLAR- EDICT : ALLAH ABAD-KOSAM

■ 4

(o) iH -fftm

$m -mfa •• •*• fasgifa (d) fsrifa sra • • 3ii^

3 (E) ^RHW^T fei %ff^WT ftfw^l ^WT^I (f) H ^| ^fiT?TT M^UJ|U%

% ^ ^isr^ (g) * * f&tft fe^rPfflT frr

1 (A) ...... [p]iye [P]iyada[s]i l[a] ......... . t[am] : . . . ; [dh]i [pa]

(C) heva[ih lokasa]

2 hita-sukhe ti pativekhami atha [iya]m . [va]rh [paty]asa[rii]ne[su heva]m

; apaka[th]e[su] kimarh [k]a[ni] . . [vj[dah]ami' hevarhmeva [sa]va

. . [k]ayesu pativekhami ; ■ - 4

3. (E) [sa]va-pasarhda pi me , pujita vividhaya [pu]jaya (F) e chu iy[a]m atana
pachupagamane se me mukhya-mute (G) . lipl * likhapita ti

. -- - i ! ' - ' - . . , ' . - . ■ . ' f " i

»*--'■ l » i * _■■ .« , . ■ r , . .; < n . i * 1 *

* ■ j 1

B. QUEEN'S PILLAR-EDICT : ALL AH ABAD-KOSAM

i i

1 (A) ^^f^T^PSR'IT *H*fiTT ,

2 TsnrfsRT (B) u |rrr ^f^TR ^fft

5 Slffanft^Pni fff ift«lc4«ltf ^Trpr

I <

^tfafe? Buhler. 2 dadl Buhler. 3 anaihika- Buhleh 4 A>" Buhler.

ALLAHABAD-KOSAM PILLAR; LOWER HALF

Page 158

QUEEN'S PILLAR-EDICT: ALLAH ABAD-KOSAM

1 (A) Bevanampiyasha v[a]chanena savata mahamata 1

2 vataviya (B) e heta 2 dutiyaye deviye dane

3 arfaba-vadika va alame va dana-[gah]e [va 3 e va pi a]mne

4 kichhi ganiyati taye deviye she nani (C) [hejvaih . . [na] . . *

5 dutiyaye deviye ti Tivala-matu Kaluvakiye

J 59

TRANSLATION

■

(A) At the word of D § vanampr iy a, the Mahamatras everywhere have to be
told (this),

(B) What gifts (have been made) here by the second queen, (viz.) either mango-
groves, 5 or gardens, or alms-houses, or whatever else, these * (shall) be registered 7
(in the name) of that queen.

(O) This (is) [the request] of the second queen, the mother of Trvala, 8 the
Kaluvaki. 9

C. KAUSAMBI PILLAR-EDICT: ALLAHABAD-KOSAM

1 (A)^r#ft% ^nrafH (b) *imm

2 * * (d) shrffc Hff^

4 ^TntiT ^Rtfa ^^mrf^ SPTTCraftl HRR t W

L +

1 (A) [Devaixaih*Jp]iye anapayati (B) Kosambiyam 10 maham[a]ta "

2 . . . . [sa]ma[ge ka]t[e] (D) sa[m]gh[a]si no 13 l[a]hiye 13

3 [samgharh bhajkhati 14 bhikh[u] v[a] 15 bhikh[u]ni 10 va [se pi] cha 17

4 [o*]dat[a]ni 18 dusani [sa]namdhapayitu a[nava]sas[i 19 a]v[a]sayiy[e] 2fi

1 mahamata Senart and Buhler. ■ : i" * s heta Senart and Buhler.

3 va Buhler.-' : . - : , » . : ■ , J . * ;. ■ v

4 Restore perhaps vinati (= Skt. vijiiapti) ; see JRAS, 1911. 11 13- ■ ■

5 Cf. above, p. 134, n. 13.

c For the pronoun nani see above, p. 137, n. 10.

n "With ganzyati cf. ganana or ganana in the rock-edict III, E- . .

8 Buhler (LA, 19. 124) noted that Tivara occurs (a thousand years after A^oka) as the name of
a king of Kosala; see Fleet's Gupta Imcrs^ ^. 393, and EI, 7. 103. '

* As stated by Buhler (IA, 19. iz3) s this is probably the name of the queen's famfly, and it may
be connected with the Vedic gdtra of the Karus.

M Q Uya Buhler and Boyer. 11 mahamata Buhler and Boyer-

12 na Buhler and Boyer. 13 chi ye Buhler. bhohhati Buhler and Boyer,

16 va Buhler. 16 hhi\klm\nl Buhler.

17 [pa\cA& Boyer ; Buhler and Boyer add a at the end of the line.

' lB The syllable da is missing in my materials, but is visible on the plate in I A, 19. 135.

13 ana[pe]sa Buhler, anavasasi Boyer. 20 avd° Boyer.

ALLAHABAD-KOSAM PILLAR ; MINOR EDICTS

Page 159

QUEEN'S EDICT

KAUSAMBI EDICT

Scale One-fifth

i6o THE INSCRIPTIONS OF ASQKA

■

■ . *

TRANSLATION

(A) [Devanam]priya commands (thus).

(B) The MahamMrciS at Kosambi 1 ......... .

(C) is made united. 3 v

(D) should not be received s into the Samgha.

(E) And also that monk or nun [who] shall break up the Samglut^ should be
caused to put on white robes 5 and to reside 6 in a non-residence. 7

THIRD PART: MINOR PILLAR-INSCRIPTIONS

*

I. THE SAMCHI PILLAR

■ ■■- ■ .

■

-1*

2 V ^TT * % (C) •'• % 4 * * * ' ffjf ifc

3 ft^ff ^ fn^H: srr fir tjirc-

4 %fff\^^jf*ft% (D) $ *N

7 H% ^TOTtfaWi (E) ^ST ^ "fii-

i

X . . . • ■ • * • ... - i , *%."!" ■ . „ . ■ * ■' . : ' - , . .

2 . . [y]a 8 bhe[ta] ;. 9 (C) . . [gh]e" . . , : . mage " kate . • .7 V'.N

3 [bM*3khuna[m] cha 18 bhi[khun]Tna|th ch[a]" ti [p]uta-pa- . : .

>... ,! ■ : „. ■ .■ ""iw - - _ . ■ „< I
■ ^ - ■ , rr^ ~_ _„ . _.. . ^ ,

. \ This ancient city {Kattsdmbim Sanskrit) corresponds to the modern Kosam ; see Fleet's

Gupta Insers.) p. % and EI, >ri. 141; •■■ ► ; , . , - - '

2 Cf. the SarhchT pillar, a -v.

8 may Be derived from the root ; cf. the gerundiye avdsayiyexti 1. 4 of this inscription,

arid in 1. 5 of the Sarnath pillar-- Boyer (JA (io), 10, 131) connects la/dye with the root
4 Veriis (JPASB, 3. 3) has identified bhakhati mth:Sky\bhd&kshyaU^

6 Boyer (p. 130) quotes a passage from Buddhaghoslia's Samantapdsadikd^ in which Asoka is
stated to have given white robes {setabani vaithani) to the heretical monks whom he expelled ; see
Vinaya-pitaka^ ed. by Oldenberg, vol. Ill, p. 31a, with which Bigandet's Life or Legend of
Gmidama {4th ed, s 3. 139) agrees, and cf. Dtpavamsa^ VII, 53, and Mahavamsa^ V, 370. The proper
colour of the robes of a Buddhist monk is yellow.

fl dvdsayiye is a gerundive formed from the causative avasayati y and corresponds to Skt. .
dvdsya. Senart (CR, 1907- 38) appears to consider it an optative passive.

7 i. e. a residence unfit for members of the Samgha* Venis (JPASB, 3. 3) quoted Buddha-
ghosha's explanation of the term andvdsa\ see SBE, 17. 388, n. 1,

8 y\avi\ Biihler.

9 bhe[dd\ Boyer. Restore perhaps bhetave^ as on the Sarnath pillar, 1. 3.

10 The syllable ghe is almost certain ; restore samtghe.

11 Restore samage^ as in 1. 8. 13 \va\ Biihler. ^ Buhler, cha Boyer.

Page 160

Scale One-third

SAMCHI PILLAR-INSCRIPTION 161

4 [po*]tike cham[da]m[a-su]ri[y i]ke 1 (D) ye sathgham

5 bh[a]khati 2 bhikhu 3 va bhikhuni va odata-

6 ni dus[an]i sanam[dhapay]itu anajva]-

7 ■ sasi va[sa]petaviy[e] (E) ichha hi me kiri>

8 ti samghe samage 4 chila-thitike siya ti

-

TRANSLATION

(A) ..........

(B) [cannot] be divided. 5

(O) The Smhgha both of monks and of nuns is made united as long as (my) sons
and great-grandsons (shall reign, and) as long as the moon and the sun (shall shine). c

(D) The monk or nun who shall break up the Samgha, must be caused to put on
white robes and to reside in a non-residence. 7

(E) For my desire is that the Sathgha may be united 8 (and) of long duration.

It THE SARNATH PILLAR

s

■

1 (A)^T

2 ITo*

3 to*- * ^ §Rftr % $rr% (d) it ^ #

5 ^raraf^ (e) fa^sftr ^ ft^Grchrfti ^ f^r-

1 See JRAS, 191 1. 167 f. 2 bhokhati Buhler and Boyer.

3 bhihhft Boyer*

* samghasa mage Buhler and Boyer; see JRAS, 19 11. 168.

5 Cf. the Sarnath pillar, C.

6 Cf, puta-papotike chamdama-mliyike hotu ti in the Delhi-Topra pillar-edict VII, 1. 31. Other
instances of the Prakrit affix -ika are vadhanike and vejayike in two Pallava inscriptions and in the
Koijdamudi plates. See EI, 1. 6, text 1 9 ; 6. 87, text 1. 5 f.; 6. 317, text, 1. 8 f.

7 With this section cf. above, p. 160, n. 4, 5, 7.

8 Cf. samaggQ hi samgho . . . . w phasu vikaraii in the Pdtimokkha, JRAS, 1876. 75, § 10 ; siikha
samghassa sdmctggl samaggdnam iapo sukko in the Dhammapada^ verse 194; samgho samaggo
hnivana iad&kasi uposatham in the Mahavamsa^ V, 374.

ism " Y .

162 ■ . THE INSCRIPTIONS OF ASOKA

10 f^rcrcniro pi ^ f^wr (J) t^r s^f #7fore$ ^

1 (A.) !D©\TS( 1 « a • t ■ « • « ■ '*

3 Fata s - , ye 3 kenapi saihghe bhetave (B) e chum kho ■ - ■ * ~ ^ 7

4 [bhikh]u [va bhikh]uni va saihgham bh[akha]t[i] ^ s[e]* odatani dus[an]i

[sa]ihnamdhapayiya ariavasasi 6 • ' , ■ * . / ["■)

5 avasayiye (E) hevaih iyam sasane bhikhu-samghasi cha bhikhuni-samghasi cha

virimapayitaviye • t - . : - <■ r.i : V (J)

6 (P) hevaih Devanampiyo aha (G) hedisa cha ika lip! tuphakamtikarh huvati

samsalanasi nikhita •■■ . ' ' )

7 ikam cha lipiih hedisameva upasakanaihtikarii nikhipatha (H) te pi cha upasaka

anuposatham yavu

8 etameva sasanam visvamsayitave anuposatham cha dhuvaye ikike mahamate

posathaye ■

9 yati etameva sasanam visvamsayitave ajanitave cha (I) avate cha tuphakaih

» ■ ?

10 savata vivasayatha tuphe etena viyamjanena (J) hemeva savesu kota-vishavesu 6

etena

11 viyamjanena vivasapayatha

TRANSLATION

(A) Deva[nampriya] ....... .\ •

(B) . . . . . . . .\ . Patapiputra]^ . . . /. . . \ .7

(C) . . . . . the Samgha [cannot] be divided by any one. 1

(D) But indeed that monk or . nun who shall break 1 up the Samgha^ should be
caused to put on 0 white robes and to reside 10 in a non-residence. 11

8

\ These are, the two first syllables of the! title Devanampiya* \ , '.\" r ,
2 These are probably the two first syllables of the name Patalipitia*
? Boyer ingeniously restores nasakiye*

4 The correct reading of this word is due to Venis. Vogel and Senart read hhihhai% and Boyer
bhokhaiu * '
• 5 The Samchi and KauiambI edicts read anavasasi. *

0 Venis justly remarked that the second syllable of this word differs from so; and is probably
meant for ska.

7 This is the ancient name of the. city of Fatna, the capital of Chandragupta and Aloka. It is
mentioned also in the Girnar edict V, M. The Sarnath edict was probably addressed by the king
to the Mahamatras at Pataliputra, as the Kau^ambl edict to the Mahamatras at Kausambi.

8 With savighe bhetave '~cf. samgham bhindaH^to cause divisions among the priesthood', in
Childers' Pali ' Dictionary > t s. v. bhindaii\ samgham bhinditva in the Jataka^ vol. IV^ p. 200 s 1. 6;
samaggassa samghassa bhedaya in the Patimokkha, JRAS, 1875. 75, § 10 ; Buddha-vachanam
b/tindiitisu in the Dlpavamsa^ VII, 54. ''' \ , . •' , .

0 \sa]ihnamdhapdyiya 9 instead of which the Samchi and Kausambl edicts read sanamdhapayitu,
corresponds to Skt. samndhya ; cf. Senart, CR a 1907. 38. ;

10 For avasayiye see above, p, 160, n. 6. 11 See above, p. 160, n. 7.

SARNATH PIIXAR-INSCRIPTIQN

Page 162

SARNATH PILLAR-INSCRIPTION 163

(E) Thus this edict must be submitted both to the Samgha of monks and to the
Sathgha of nuns. , >

(P) Thus speaks Devanampriya :

(G) Let one copy of this (edict) 1 remain 3 with you a deposited 4 in (your) office ; n
and 0 deposit ye another copy of this very (edict) with the lay-worshippers.

(H) These lay-worshippers may come on every fast-day {posatha) * in order to be
inspired with confidence in this very edict ; 8 and invariably on every fast-day, 9 every
Mahamatra (will) come to the fast-day (service) in order to be inspired with confidence
in this very edict and to understand (it). 10 ,

(I) And as far as your district 11 (extends), dispatch ye (an officer) 12 everywhere
according to the letter of this (edict). 18

I Literally: 6 one writing of this description.'

3 Senart (CR, 1907, 30) explains huvati as a subjunctive.

3 As remarked by Vogel (EI, 8. 170), tuphdkamtikaih stands for tttpkdkam athtikarh, and
npdsahdnamtiham in 1. 7 for upasakdnam mhiiharii* Cf. E. Muller's Pali Gra?umar } p. 64, and
Geiger's Pali, § 71*

4 Venis (JPASB, 3. 2) translated ni-kskip by 1 inscribing'- Cf. the Raghuvmhsa, VII, 65, where
Mallinatha explains nikshepiia by lekhita % and nikkhiita-vannam in the Sakuntala, ed, by Cappeller,
p. 33, 1. 16. But as the word nikhtid is placed after samsalanasi^ and nikhipdiha in the next
sentence after updsakdnamtikam, it is more natural to take ni-kship in the sense of * depositing

6 Senart (CR, 1907, 30 ff.) is probably right in considering samsalana Skt. saihsarana) the
designation of some locality, Venis (JPASB, 3, 4) translated it by 1 place of assembly 1 ,

6 As remarked by Senart (CR, 1907. 30), the double cha in hedisd cha ikd Upl and ikmh dta
lipim hedisameva co-ordinates the two sentences- The same is the case in the next section, where
the cha after te pi corresponds to the dm after anttposatham in 1. 8. Cf also above, p. 47, n. 9.

7 In the form posatha, which occurs also in the $ataha (ZDMG, 48. 63), the initial u of
Sid. upavasatha has been dropped* Cf posaha in Pischel's Granwzatik, § 141, and the artificial
form pdshadfta (Bohtlingk's two dictionaries, s. v.) in the language of the Northern Buddhists.

s With visva?hsayitave cf- asvasa\ii\iya in the Jaugada separate edict II, section J.
0 Cf. above, p. ia8, n. 3.

10 Sections E to H do not add anything new to the king's order, of which two other specimens
are preserved at Samchi and Allahabad, but provide merely for the proper circulation of the edict
among all the parties concerned. This the king tries to ensure (1) by communicating his edict to
the monks and nuns, whom it chiefly concerns, and (a) by ordering that one copy of it should
be retained by the Mahamatras and another by the lay- worshippers, to be studied by both of them
respectively at the fast-day (services. The two last sections of the inscription contain further
provisions for ensuring a still wider circulation to the king's edict The preceding paragraphs had
arranged for its publicity among the citizens of Pataliputra. In sections I and J the king orders
the Mahamatras of Pataliputra to make it known in the district surrounding Pataliputra and in the
jungle tracts beyond this district*

II Kern pointed out that ahala (spelt ahdla at Rupnath) corresponds to the well-known
territorial term dfidra, 'a district'; see EI, 8. 170. The meaning * food' is excluded here, because
the words tuphdkam dhdle are contrasted with savesu kota-viskavestt in the next section. For
other ancient inscriptions in which the word dhara, f a district % occurs, see Luders' List of Brdhmt
Inscriptions (EI, 10. Appendix), p. 214, s. v.

12 As Thomas states (J A (10), 15. 517), the usual Pali equivalent of vivasati is vippavasati; see
Childers, Pali Dictionary , s.v. The verb vivdsayaii (vivaseti in the Rupnath edict, I. 5) is the
causative, and vivdsdpayati in section J a double causative, of vivasati. Venis (JPASB, 3, a)
translated mvdsayati by * making known ' ; but this meaning is not supported by other instances.
Thomas (JRAS, 1915. na) renders it by 'expelling 1 . But it would be hazardous to assign to it a
different meaning from vivasetaviye at Rupnath, I supply the missing object of the verb from the
first separate rock-edict (Dhauli, Z-CC ; Jaugada, AA-DD), viz. mahdmdtranu

? 3 Literally : * by this letter \ The word vyaiijana is used in Buddhist literature in the sense of

Y 2

i64 THE INSCRIPTIONS OF ASOKA

■I -i - '

■

(J) In the same way cause (your subordinates) to dispatch (an officer) according
to the letter of this (edict) in all the territories (surrounding) forts. 1

■ i - r ^

HI. THE RUMMINDEI PILLAR

i (a) ^hhG&i ftjRfiH pjrfsiR ^NrfNfflftrfea^

i t, . 'i * * -

4 VJJR ft (C) cfrfaftPTO ^ff5% *BZ

* ■■ ■ ■

1 (A) Devana[pi]yena Piyadasina lajina visatLvasabhisitena

2 atana agacha mahiyite hida Budhe jate Sakyamuni ti

3 (B) sila vigadabhi cha kalapita sila-thabhe cha usapapite

4 hida Bhagavam jate ti (O) Lnmmini-game ubalike kate

5 atha-bhagiye cha

h. ■

= - ' . ...... , .. 1

, ' i , - ' :

TRANSLATION

y - ■ • ' ■ - ' - > ■

(A) When king Bevanampriya Priyadar£in had been anointed twenty years,
he came himself^and worshipped (this spot), because the Buddha Sakyamuni was
born here. 2 ^

(B) (He) both caused to be made a stone bearing a horse (?) 3 and caused a stone
pillar to be set up, (in order to show) that the Blessed one was born here. 4

* letter' as opposed to f sense* {atiha) ; see Childers, Pali Dictionary* s. v. vyanjanam. In the rock-
edict III, E, it is coupled with keiu 9 * reason \ A number of Pali sentences in which it occurs, were
collected by the late Dr. Neumann (ZDMG, 67. .345 f.), who rendered it by ( specification \ Senart
(CR, 1907. 36) translates: 'with the text of my instructions'; i.e. he takes the instrumental etena
viyamjanena in the sense of the saciative; cf. Speyer's Sanskrit Syntax (Leyden, i886) a § 59.
. 1 This seems to refer to outlying jungle tracts (perhaps in the Nepalese Tarai) which were not
fully pacified, but were held by means of military posts, such as the 'forests' mentioned in the
Shahbazgarhl edict XIII, M. -i.--

; 2 In the Ma/iapdrmi66ana-sttfta (JRAS,,^^^ the Buddha himself is reported to have

said: * dgamissanti kho Ananda saddhd bhikklm-bhtkkhuniyo upasaka-itpasikayo idha Tathagato
jato tV In accordance with this quotation I connect the words from hida to ti with section A,
while Fleet (JRAS, 1908. 486) joined them to B„ ; ; , : ^ ,

v> > 3 This is Charpentier*s explanation of the obscure and much-discussed word vigadabhi \ see IA,
43. 19 f. The syllable -bill might certainly; represent Skt. -bhrit ; but, that vigada means ' a horse \
remains to be proved by more substantial evidence. Sir R. Bhandarkar (JBBRAS, ao. 366, n. 14)
and Fleet (JRAS, 1908. 477, 8*3) joined bhicha into one word, and explained it by Skt Hhittikty
'a wall'. . As, according to Pischers Grdmptatih^ §§ 49, 219, vigada is an ArdhamagadhI form of
Skt. vikrita, sila-vigada bhicha might mean c a (brick) wall decorated with stone But, as
Charpentier (I A, 43. 17) remarks, the change of Hhittika to bhicha *is wholly improbable from
a linguistic point, of view,, as consonants were iiot dropped to such an extent at that early stage
of Prakrit dialects,' ; • 7 - r r , \ ,

* With the words hida Bhagavaih jate z$\ Divydvaddna^ p. 389: ^asmin maharaja prade&e
Bhagavdii jdtdh'

RUMMINDEI PILLAR-INSCRIPTION

Page 164

2

4

NIGALI SAGAR PILLAR-INSCRIPTION

Scale One-fourth

RUMMINDEI PILLAR-INSCRIPTION 165

■

(C) (He) made the Tillage of Lummini 1 free of taxes, 2 and paying (only) an
eighth share (of the produce).*

IV. THE NIGALI SAGAR PILLAR

1 (a) ^nHfa^r ftni^R <syrf^R ^SB^nfafaW??

3 I) ml4n * win vim* tflftt

4 inftt

1 (A) Devanampiyena Fiyadasina lajina chodasa-vasa[bli]i[si]t[e]n[a]

2 Budhasa Konakamanasa thube dutiyarii vadhite

3 (B) . . ; sabhisitena 4 cha atana agacha mahiyite

4 . - . . papite 6

7 ■ .

TRANSLATION

(A) When ting Devanampriya Priyadarsin had been anointed fourteen
years, he enlarged the Stupa of the Buddha Konakamana 6 to the double (of its
original size). 7

(B) And when he had been anointed [twenty] years, he came himself and
worshipped (this spot) [and] caused [a stone pillar to be set up].

1 In the Nidanakathd {Jataka, vol. I, pp. $% and 54), the site of the Buddha's birth is called
Lumbini-vana. For other forms of the name see Charpentier in I A, 43. 18. The word Lummini
survives in the modern designation Rummindei ; see V. A. Smith in I A, 34. 1.

2 For uhalika as Skt. *udbalika see Barth, Journal des Savants^ 1897, p. 73, a s'j Buhler, EI,
5. 5 ; Fleet, JRAS, 1908. 478 £ ; Sir Charles Lyall, id. 850 £ ; and Thomas (id; 1909. 466 £), who
quotes the similar term uchchhulka from the Kautiltya.

s The Divyavadana (p. 3go) reports that Asoka spent at LumbinT-vana 100,000 (gold pieces).
In accordance with this legend, Barth (loc, cit), Buhler (EI, 5. 5), and Neumann (ZDMG, 68. 731 f.)
took atha = Skjt. ariha and translated atha-bhagiya by ' partaking of riches \ Fleet (JRAS, 1908.
479 f.) explained aihorbhaga by Skt. ashta-bhaga, *an eighth share \ which the king is permitted by
ftlanu (VII, 130) to levy on grains- In the Kautiltya (p. 116, 1, a from bottom) chaiurlha-pancha-
bhagika is actually used with the meaning * paying a fourth or a fifth share (of the produce) *.
I therefore agree with Thomas (JRAS, 1914. 391 £) in believing that -bhdgiya must mean 'paying
a share', and not, as Fleet thought, * entitled to a share*. In the case of 'the village of Lummini,
bureaucracy prevailed against charity. For the affix 4ya (= Skt. -ika) see above, p. 134, n. 4.

4 Buhler restored visati-vasabhisitena^ as on the Rummindei pillar, i 1,

5 Biihler restored sila-thabhe cha usapapite on the strength of L 3 of the same inscription.

c This mythical Buddha is called Kdnagamana by the Southern Buddhists (Konagame?za at
Bharaut; I A, 31. 239, No. 30), and Kanakamuni or Konakamuni by the Northern ones; see
Kern's Mamial of Indian Buddhism* p. 64. , ,

7 With duiiyam vadhite cf. diyadhiyam vadhisati (or vadhisiti) at Sahasram, section I, and in
the corresponding sections of the other minor rock- edicts. Previous translators rendered dutiyam
by 1 for the second time 1 *

166 THE INSCRIPTIONS OF ASOKA

1

FOURTH PART: MINOR ROCK-INSCRIPTIONS

■

I. THE RUPNATH ROCK-INSCRIPTION

■

m (c) 3t *nft (d) i-nftS% •% ^m. n ffa

2 *nft ^ (E) Tft ^TTT^T ^BloTTZT ^iff^fti ^tStot INl f!| ft

<tf* f*m .tot (f) wrft % tot m$ (g) % ^ m\ tmm\

^ *|^r ^ ^st<7t ^ *RtWjj ft mm ft siwj
4 ftft ft^ft^i fe^T (i) ft ^ -atfk ^rftfaft ftip ^ ^ftftft

^TR*ft$WT ft?ift3 Sfftfli! (J) 1? ^ 31% T^fftf ^^iTWW

(K) IV ^ ^ft

^TT*" f^R%rRHI ft (M) sp?n 357 (N) ^oo

Mo %
6 rf ft^TO FT

■ ■

« r

(A) Bevanarirpiye heya[m] aha (B) sati[ra]kekani 1 a<Jliati[y]ani va 3 ya sumi
prakasa [Sa]k[e] 8 (C) no chu badhi pakate (D) satileke chu chhavachliai'e *
ya sumi haka[m] sagh[a] up[e]te ■ \

I , -■ - . + "lip p ■ ^ " + 1 L p '"'"'- pt

2 badhi ch[a] 5 pakate (E) ya° [fjmaya kalaya Jambudipasi amisa deva husu te dahi
ni[i]s[a] kata (P) pakamasi 7 hi [e]sa phale (G) no cha esa mahatata p[a]potaye
. . khudakena 8 . . ... . . ' ' ■ . .

:: : <saii\Ie\kani Senart khd B^ler,;jr^d sd^ekdnurri , l
: a This seems to be an abbreviation for vasani^ which is the reading of the Bairat, Brahmagiri,
and Siddapura rock-inscriptions. : , . ; ; <V . ^ . : . ^ : : :: - ;

3 The first akshara of prakasa, looks like pa ; but cf. above, p. 9, L ip. There is a vacant space
aifter this word. .Biihler read paka> (which: he considered a mistake for Ziaka, i. e. kakam) \_sava\ke.
The reading was suggested to me by the new Maski rocWnscription. which reads Bu\dhd\~

iSafc&, 1 ,~ : , ■ i t . ■ .: l v ■ *••

* As the Brahraagiri and Siddapura versions prove, this is a clerical mistake Sox savackhare\
see I A, 37. 23, and JRAS a 1910. 145 f.

G ^«BuhIer. m 6 X*TBQhler.

7 Three other versions of this edict read pakamasa*

8 Senart and Biihler add the two syllables hi £a, I believe these are in reality meaningless
scratchesj beyond the proper area of the inscription.

RUPNATH ROCK-INSCRIPTION

Page 166

LEFT HALF

RIGHT HALF

Scale Ohe-foueth

RUPNATH ROCK-INSCRIPTION 167

3 pi pa[ka]mam[i]nena 1 sakiye pipule 2 pa 3 svage arodheve 4 (H) etiya athaya cha

savane kate kh[u]daka cha udala cha pakamatu 6 ti ata pi cha janarhtu iya G
paka[ra 7 va]

4 kiti chira-thitike siya (I) iya hi athe vadhi vadhisiti vipula cha vadhisiti apaladhiyena

diyaclhiya vadhisata 8 (J) iya cha athe pavatis[u] lekhapeta valata (K) hadha &
cha athi .

5 sala-th[abh]e 10 sila-tha[m]bhasi lakhapetavaya 11 ta 12 (L) etina cha vayajanena

yavataka tupaka 13 ah ale savara 14 vivasetava[ya] 15 ti (BI) vy[u]thena savane
kate (K) 200 50 6 sar

6 ta vivas a ta 10

■ TRANSLATION

+

(A) Devanampriya speaks thus,

(B) Two and a half years 17 and somewhat more (have passed) since I am
openly a Sakya^

(O) But (I had) 10 not been very zealous. 30

(D) But a year and somewhat more (has passed) since I have visited 21 the
Samg/ia 22 and have been very zealous.

I parumaminena Buhler. 3 Read vipttle.

3 Read//, which is the reading of Senart and Buhler.

4 arodhave Biihler ; read dradhe\ta*]ve. $ pakamanttu Senart and Buhler.
G iyam Senart and Buhler.

7 Senart proposes to read pakame ; cf. the Siddapura and Sahasram rock-inscriptions.

8 Read vadhisiti.

0 Buhler and Senart correct Jiidha. Instead of it, the context seems to require yata {= Skt.
yatra) ; but this change would be so violent that it cannot be seriously entertained,
10 Read sila- s which is the reading of Senart and Buhler ; -ihubhe Buhler.

II Read ima°. 12 Read ti.

13 Read perhaps titpkakaiih as on the Sarnath pillar, 1. 9.

14 Read savata, as on the Sarnath pillar, 1. 10.

15 °viya Senart, °va\_yti\ Buhler ; read vivasetaviye and cf. vivasayatha at Sarnath, 1. 10,

16 Read tu

17 As was first remarked by Oldenberg {Vinaya-pitaha, Introduction, p. xxxviii, note, and
ZDMG, 35. 474,, note), adhatiya is the Pali addhatiya, 'two and a half.

13 Instead of this, the Sahasram, Bairatj and Siddapura versions read upasake 9 ( a lay-worshipper *
but the Maski version reads Bu\dhd\-£ahe* On the Rummindel pillar the Buddha himself receives
his well-known epithet &akyamtmu Varahamihira uses the tribal name Sakya in the sense of
'a Buddhist' ; see BOhtlmgk and Roth's Dictionary, s. v. In the Kauiiliya the word Sakya has the
same meaning; see Shama Sastri's Translation, p. 251, n. 3. As Professor Jolly kindly informs me,

the Munich MS. reads at<fcH^*KI^H> which is meant for STRSTrafaRfT^K; the ediiio princeps

(p. 199, 1. 3 f.) has ^rr: 1 wN^n^K* ■

*° The word husam is inserted in the Mysore versions.

20 The Mysore versions add c for one year 3 . Thomas (JA (10), 15, 515 f.) and Sylvain Levi
(id. 17. lai f.) take pakamati in the sense of ' travelling about 1 . But the various readings of the
Sahasram and Bairat edicts suggest that pakamati has to be understood as a synonym o/ipala-
hamate 'to exert one's self, to be zealous'; see Fleet's remarks in JRAS, 1909. 993, and cf. the
rock-edict VI, L and N, and X, C and E. In section G the participle pa\kd\ma7}i\f\nena (Rupnath)
or palakamammena (Sahasram) corresponds to dfiama-yute\fta'] i 'devoted to morality', at Maski, E.

31 Buhler translated up\e\ie by 'entered J ; see IA, 6. 156, and EI, 3. 140. I adopt Senart's very
cautious rendering, which is more natural and supported by Buddhist tradition ; see IA, 30, 334.

22 i. e* the Buddhist clergy.

168 THE INSCRIPTIONS OF AS OKA

(S3) Those gods who during that time had been unmingled (with men) 1 in
Jambudvlpa, 3 have now been made (by me) mingled (with them). 3

(F) For this is the fruit of zeal.

(G) And this cannot be reached by (persons of) high rank 4 (alone), (but) even
a lowly (person) is able to attain even the great heaven if he is zealous. 5

(H) And for the following purpose has (this) proclamation been issued, 0 (that) both
the lowly and the exalted may be zealous, and (that) even (my) borderers 7 may know
(it), (and) that this same zeal may be of long duration.

(I) For, this matter 8 will (be made by me to) progress, 0 and will (be made to)
progress considerably ; it will (be made to) progress to at least one and a half, 10

1 Sylvain L£vi (J A (io), 17. 134 £) first showed that misa represents Skt. misrah ; but his
translation of deva by 1 kings * is inadmissible. The word deva is not used anywhere else in the
Asoka edicts except in the title Devdnampriya, where it certainly does not mean * a king for which
the word raja is regularly employed; see JRAS, 191 1- 11 14. Senart (JA (n), 7. 438 ff.) still
upholds Biihler's view that misa stands for Skt, mruha^ which is represented by musd in Pali,
in Ardhamagadhi (Fischel's Grammatih^ § 78), and in the Calcutta-Bairat rock-inscription, L 6.
Granted that this explanation might account for the curious compounds misam-deva and ammisam-
deva at Sahasram, — the nasalized final occurring also in the Ardhamagadhi form musam, — it would
create two serious difficulties : (1) the compound misibhuia at Maski would offend against the
Vdrtiika on Panini, VII^ 4, 33, which prohibits the change of the final a of indeclinables to I
(cf. Mahabhashya on I, 1, 41), and (a) it forces Senart (loc. cik, p- 441) to render the words misa
devehi\ s mingled with the gods', in the Mysore edicts, by 1 out iU {rdduits d apparaitre comme)
faussement (mis an nombre) des dieux\ and to consider the instrumental devehi an ablative
partitive (?). 9 *

2 i e. in India.

s As I have shown in JRAS, 1913. 654 f. 3 this enigmatical sentence can be explained by
comparing a similar, but more explicit statement in the fourth rock-edict* It refers to certain
religious shows at which A^oka had exhibited to his Subjects in effigie the gods whose abodes they
would be able to reach by the zealous practice of Dhar?na. The wprd deva corresponds to divydni
rupani in the Girnar edict IV, B.

4 As the Brahmagiri version suggests, maliataffi corresponds to Skt. mahatmatvat

G Cf. the parallel passage in the rock-edict X, E. ,

0 Fleet (JRAS, 1909. 1014) and Thomas (J A (10), 15. 510) were of opinion that the
few following words : * let both the lowly and the exalted be zealous 1 represent the text of an
address delivered by A^oka himself on a previous occasion, and quoted succinctly by him here.
But a glance at the parallel passages collected by Thomas himself on the next page (511) will
suffice to show that Senart was right in believing that the following words are rather referred to by
eiiya athdya, and that here, as well as in section M, the word f proclamation ' refers to the whole of
the Rupnath edict itself.

7 According to the Kalsl and Shahbazgarhl rock-edict XIII, Q, these borderers were
Antiochus II of Syria and four other Greek kings (in the west), and the Chodas and Pandyas

• in the south. Cf. also the rock-edict II, A, and V, J-

8 i.e. apparently the subject-matter or contents of Asoka's proclamation, viz. the Buddhist
propaganda ; see section J.

9 With vadhi\ih**\ vadhisiti cf. dkamma-vadhi vadhiia in the Delhi-Topra pillar-edict VII, J J
and NN.

10 Cf. above, p- 165, n. 7.

RUPNATH ROCK-INSCRIPTION 169

(J) And cause ye this matter 1 to be engraved on rocks where an occasion presents
itself. 2

(K) And (wherever) there are stone pillars here, 8 it must be caused to be engraved
on stone pillars.*

(L) And according to the letter of this (proclamation) 5 (you) must dispatch (an
officer) 6 everywhere, as far as your district 7 (extends).
(M) (This) proclamation was issued by (me) on tour, 8
(N) 256 (nights) 9 (had then been) spent on tour. 1 *

IL THE SAHASRAM ROCKJNSCRIPTION

w

■

i (c) 1 ^ "TO T&rfift

2 (D) Wftfti I *f * * * * ^ (E) TJJ|5T ^ 3TH^T I II

^fw^n i sir

> — ■■ — - — ■ — — — 1

1 Instead of the nominative iya cha athe we should have expected the accusative ima cha athath,
as at Sahasram, 1. 7. The nominative would be in its proper place if we adopt Senart's conjecture
lekhapetavtye ti for lekh&peta valuta ; but this change is so extensive that it must be pronounced
doubtful,

2 Literally: *in consequence of an occasion* (varatah) ; see JRAS, 19x1. 11 16.
s viz, * in my territory '* Cf. above, p. n. 3.

4 Cf. the Delhi-Topra pillar-edict VII, SS.
* See above, p. 163, n. 13.

c See above, p. 163, n. 12. Fleet (JRAS, 191 1. 1106) translated vivaseti by *■ spending a night
in worship'. I have shown that this meaning is rendered improbable by the context of the
corresponding passage of the Sarnath edict; see JRAS, 191a. 1053 ff.

7 Cf. above, p. 163, n. 11.

8 Cf. the rock-edict VIII. For the two terms vyutha and vivasa t which have greatly exercised
all earlier interpreters, see now Thomas, J A (10), 15. 513 ff. The instrumental vy\ti\thena t which
depends on savane ka% must refer to A£oka himself, because the preceding text of the proclamation
shows the latter to have been the edict of a king to his officers, who are addressed in the second
person plural (tupaka, 1. 5) ; see JRAS, 1909. 739. I therefore follow Thomas (IA, 37. rsa) in
supplying maya.

9 The three figures c 256 * were explained by Buhler as a date after the Nirvana of the Buddha.
Other scholars interpreted them in different ways (see Fleet, JRAS, 1908. 817), until in 1910
(J A (10), 15. 507 ff.) Thomas showed that the Sahasram version of the Rupnath edict combines with
them the word /<z#=Skt. ratri, *a night*. On the (redundant) word sata } f a hundred 1 , see
Thomas, ibid., p. 521, and Fleet, JRAS, 1911. 1104, n. a. Since the publication of Thomas'
discovery of the word laii at Sahasram, the '356 nights' have been discussed by Fleet (J R AS,
1910. 1301 ff., 1911. 1091 ff., and 1913. 655 ff.), Sylvain L&ri (JA (to), 17. 119 ff.), D. R. Bhandarkar
(I A, 41. 170 ff.), Neumann (translation of the Digha~nikaya % %. %%& f., and i?. Accademia dei Lincei,
Rendiconti) %i* 695 ff.), Thomas himself (JR AS, 1916. 113 ff.), and Senart (JA (n), 7. 434 f.), who
takes lati = Skt. rati, as at Kalsi, VIII, F.

10 In JRAS, 1 9 xo. 1309, I interpreted the word viydsa, which corresponds to vivutha at
Sahasram, as an ablative singular. But it seems more natural to follow Thomas, who considers it
a nominative plural.

1813 Z

iyo THE INSCRIPTIONS OF ASOKA

3 gfon 'Mb* i (p) ^ * * stf to (g) *fr • • * *i

4 mffon ftij& ft * ; ftra w<*t ****** % i (h) % vjnv

qftwft I ftp*" ft ^ MfJwfif

6 f^nfotf 3ra<sftw f^rfe*} ^ferfw i (j) ^ ^ shr ft^$H (k)

7 sht ik%*u ft *oo Mo § (l) sjr ^ ^ xrafhg fty^wn (m) *r • •

8 ft %m %?rw^ m ft fadu ms ft

^ . - /

I

1 (A) Devanampiye he[vam] [[a]] 1 [[iyani savachhala]][ni | a]m

upasake sumi \ (C) na chu badham [palaka]ih[t]e

2 (D) sav[a]chhale 2 sadlii[ke] [[i am]] ........ [[te]] (E) [ete][[na cha amta]]Iena i

Jambudipasi \ ammisam-[de]va 3 1 samta *

3 munisa [m]isam-deva [[kata | (P) pala]] . . [pyam phale (G) [n]o]] ....

[[yam]] mahatata va chakiye pav[a]t[a]ve i khudakena pi pala-

4 kamammena vipule pi s[u]ag ... [k]iye 5 [a][[la]] ...... [[vejj [i] (H) se etaye

ath[a]ye iyaih savane 6 | khudaka cha udala cha pa-

5 [la]kamamtu amta pi ch[a] janamtu ( chila~thit[lke] 7 cha p[a]l[a]kame 8 hotu [ (I)

iya[m] cha [athe] vadhisati \ vipulam pi cha vadhisati

6 diyadhiyaih aval[a]dhiyena diy[a]dhiyam vadhisati | (J) iyaih [[cha savane]]

[v]ivuthena (K) duve sapamna lati-

7 sata vivutha ti 200 50 6 (L) ima cha atham pavatesu p][[ikha]][pa]yatha (JUL)

ya . . D [va] a-

8 th[i] beta sila-tham[bh]a tata pi 10 Qikhapayatha t]i

1 The letters enclosed in double brackets are now broken away, but are still visible on an old
photograph of the rock which I owe to the kindness of Sir John Marshall,

2 The top of va is damaged by a slanting cross-line, and there happens to be a faint vertical
stroke behind it which gave rise to the imaginary syllable vim in Cunningham's copy. A later idea
of Buhlers (IA S 23. 299), the group dva> is equally non-existent; as stated by Fleet (JRAS, igio.
147), it is already impossible because the 4& would then have to stand on the level of the line, but
not above it, and the va would have to be entered below, but not on the level of the line* These
tedious details have to be noted here because the fanciful reading sadvackhale, combined with the
actual blunder cJthavachkare at Rupnath, is the starting-point of a (now exploded) theory which has
obscured the chronology of As*5ka J s inscriptions for a long time.

3 Read amzsam-. * sam\ta\ Buhler. 5 Restore mage chakiye*
6 Read savane. 7 -[t/i\iti6 , Buhler.

* palakame Senart and Buhler. 9 Restore yata.

10 The syllable// was entered above the line.

SAHASRAM ROCK-INSCRIPTION

Page 170

FROM MR. BEGLAR'S PHOTOGRAPH

Scale One-fourth

SAHASRAM ROCK-INSCRIPTION

171

TRANSLATION

(A) Devanampriya [speaks] thus.

(B) years since I am a lay-worshipper (upasa&a).

(C) But (I had) not been very zealous.

(D) A year and somewhat more (has passed) since

(E) And men in Jambudvipa, being during that time unmingled with the gods,
have (now) been made (by me) mingled with the gods.

(F) [For] this is the fruit [of zeal].

(G) cannot 1 be reached by (persons of) high rank alone, (but) even a lowly

(person) is able to attain even the great heaven if he is zealous.

(H) Now, for the following purpose (has) this proclamation (been issued), (that)
both the lowly and the exalted may be zealous, and (that) even (my) borderers may
know (it), and (that this) zeal may be of long duration,

(I) And this matter will (be made by me to) progress, and will (be made to)
progress even considerably ; it will (be made to) progress to one and a half, to at least
one and a half.

(J) And this proclamation (was issued by me) on tour.

(K) Two hundred and fifty-six nights (had then been) spent on tour, 2 — (in
figures) 256- 3

(L) And cause ye this matter to be engraved on rocks.

(M) And where there are stone pillars here (in my dominions), there also cause (it)
to be engraved.

III. THE BAIRAT ROCK-INSCRIPTION

1 (A) "^nqififa wit (b) snfrT

2 ^mfH 1 ^4 ^trrcrci (c) ^ ^ »•■•••♦•♦»•

4 SI^Tfa STftWT 57^5 fa TST * * &

5 (g) f% im n^w^r ^faR • ^mft^rr

Mc4«fW(| "fir

1 For ckak, a variant of the root sak, see above, p. 97, n. 4.

2 Thomas (JA (10), 15. 530, note) compares the word vivutka (corresponding to vivasd at
Rupnath) with vyushtam, a division of time which is mentioned in the KauHUya, p. 60, 1. 3 from
bottom. His suggestion that the latter may have the sense of vvyprtfLtpov, 'a night and a day', is
perhaps correct. At any rate, in Asoka's time both vivutka and vivasa apparently meant 1 a civil
day spent in travelling, an absence of twenty-four hours from headquarters '.

3 The actual purport of this important passage was cleared up by Thomas (JA (10), 15. 520),
who discovered in it the word latt, 'a night', which had escaped the attention of his predecessors for
thirty-three years. He pointed out, at the same time, that panna is a recognized Prakrit form
of panchasat, and that expressions like dve skatpanchas'e r&tri-sate are used in archaic Sanskrit
as well. Cf. ekam rattim vippavasati, 'to spend a night away from home', in Childers' Pali
Dictionary, p. 581.

z 2

ij2 THE INSCRIPTIONS OF ASOKA

■ _h

7 mn ft ^ m*fy ft ft<*fiw * * * * * ft ^ftgft *-•••• — •*-

1 (A) Bevanampiye ah[a] (B) s[a]ti v / * ,v . . #

2 vasan[i] ya hakam 1 upasake (0) [no chu] badharii ......... „

3' am mam ay a saghe ■* [u]payate [ba]dha cha - . . V .... -

4 Jambudipasi 3 amisa 4 na devehi ...... [m]i . [ka]masa esa . l[e]

5 (G) [no] hi e[s]e ma[ha]taneva chakiye . ......... kamaminena

6 vipule pi Svage [cha]kye [a]ladheta[v]e (H) /ka cha [u]d[a]la cha 5

[pala]kamatu [t]i

7 [aih]ta pi cha janaihtu ti [ch]ila-thit .......... laiti pi vadhisati ..........

8 diyadhiyaih vadhi[sa]ti . , . . !

, * 1 r ■ . . .

l ■ r ' I ■ > m

■ . " ' . ■ " ■ . : i J '. ,} * * i ■ ■ - .''.-......'.I" .

i - -i . '. _ i

IVi THE CALCUTTA-BAIRAT ROCK-INSCRIPTION

2 (b) ftf^ ^ ^mr^i cm ^ft *taft shrcft ft »n<^ ^ iwri^ ^

(C) T? Vft

4 fN^ftfH% ftatft ft ^t^Tftr ^ if -snH% (e) x*nft *
*rf^n*nft ft«"Wy^<*S

6 ^ g«r«ri< ^iftft^i w^im ^ Hift^ T^mft wtffo*n*nft

s (p) ^np^iT ^ ^irftFRT (g) Tgtfn ^ ^ fOTiwftr

1 (A) Pr[i]yadas[i] e I[a]ja Magadhe 7 saihgham abhiyade[tu]naih 8 aha ap[a]badhatam

cha phasH-vihalatarii cha

2 (B) vidite v[e] bhariite avatake h[a]ma Budhasi dhammasi saihghasi ti galave 9

chain prasade 10 cha (C) e kechi 11 bhamte '

1 haka Bfihler. y ^ * sa]ni\ghe Biihler. 3 Buhler.

4 The syllable was entered above the line. ' e ^ a Buhler.

6 Piya* Senart " ' - ' ; ' '■■

7 Magadhmh Senaft ; but the e of is quite distinct, and what has been taken for an
Anusvara is in reality a horizontal dashi " . . : . !

8 abhivadatiam Senart ; but see JRAS, 1909. 737. 1

9 ^w&ztf Senart. .... 10 f^sade Senart. 11 kemchi Senart.

BAIRAT ROCK-INSCRIPTION

Page 172

<M Til tO qo

C ALC UTT A- B AI RAT ROCK-INSCRIPTION

Page

C ALC U TT A-B Al RAT ROCK-INSCRIPTION 173

3 bhagavata Budhe[na] bhasite sarve 1 se subhasite vS (D) e chu kho bhamte

hamiyaye diseya hevarh sadharhme

4 chil[a-thi]tike hosati ti alahami hakaih ta[m] v[a]tave 2 (E) imam bhamt[e dhajmma-

paliyayani Vinaya-samukase >

5 Aliya-vasani 8 Anagata-bhayani Muni-gatha Money a-sute Upatisa-pasine e cha

Laghulo-

■ ■ - ■ 1

6 vade musa-vadam adhigichya* bhagavata : Budhena bhasite etani 5 bhamte

[ . dharhma-paliyayam ichhami

7' kiihti bahuke bhikhu-[p]aye cha bhikhuniye 6 ch[a] abhikhinam sun[e]yu 7 cha
upadhal[a]yeyu B cha

8 (P) hevammeva upasaka cha upasika cha ' (G) eterii 9 bhamte imam likha[pa]yami
abhipfetaih 10 me janarhtu 11 tl

1* *■ *

TRANSLATION

(A) The Magadha king Priyadar^in, 1 2 having saluted the Satkgha™ hopes they
are both well and comfortable. 14

(B) It is known to'you, Sirs, how great is my reverence and faith in the Buddha,
the Dkarma™ (and) the Saniglia^ ' */ r i " ' -. C : ' \ / " ' ."■ ': .

(C) Whatsoever, Sirs, has been spoken by the blessed Buddha, all that is quite
well spoken.

(D) But f Sirs, what would indeed, appear to me 1T (to be referred to by the words
of the scripture) ; 1 thus the. true Dkarma will be of long duration*, 1 8 that I feel bound
to declare. V ? r -\ ■ : y '\\'\- x =V< *

(E) The following expositions of the Dkarma^ Sirs, (viz.) (1) the Vinayarsamtikasa y
(2) the Aliya-vasas™ (3) the A nagata-bhayas^ (4) the Muni-gdthas, (5) the Money a-sftta,

I save Senart- :s vatave Senart. s -vas&ni Senart.

4 This word is quite distinct, and the reading adkigidhya proposed by Michdson (IF, 27. 194 f.J

is impossible. ; . . , 4 ■

e etana Senart* c bhakhuniye Senart. 7 sunayu Senart-

8 npadhaleyeyu Senart. 9 Read etena m : / '

10 abhihetam Senart; but the horizontal stroke attached to pa is probably intended for r* Cf.

aprakamnamhi in the Girnar edict XII, 1. 3/ ' '

II majanmhta Senart. : f : : ■ - / >* : -

12 Cf. e. g. r/y^z Mdgadho Seniyo Bimhisaro in the Vinaya-pitaka (passim) ; Magadho
Ajatasattu at the beginning of the MahapaHnibbana-stitta (JRAS, 1875. 49) ; and raja Pasenaji
Kosalo in a Bharaut inscription [IA, 332, No; 58).

13 i. e. the Buddhist clergy, " ' ' f 1

14 Literally: 'pronounces both (their) being in good health and (their) being (in the enjoyment)
of pleasant life*. Cf. at the beginning of the Mahdparimbbdna^sttttai ' appabadham appaiankam
lalmttlidnam balam phdsti-viharaih piieJichka \ and see Neumann's translations of the Majjkima-
nikaya (%* 617, note) and Dtgha-mkaya '(2. i'aifi, n, 3). ' ' 1 ■■

15 i. e. the Buddhist doctrine. : . 1 r ■

10 These are the so-called ' three jewels' ; see Childers' Pali Dictionary \ s. v. ratanam.

?7 Kern (IA, 5. 357) explained diseya as the optative of the Pali dissati = Skt. drisyate ; cf.

jras, 1909, 728. ■ \ 7 * ; \~ " ■ : ■ : .;• • ' :

18 As suggested by the late Professor Hardy (JRAS; I90x. 314), these words seem to contain a
quotation from the Buddhist scriptures*

19 is a defective spelling for vamsa ; see IA^ 41. 39. ' ' *

174 THE INSCRIPTIONS OF ASOKA

• ♦ • •

(6) the U pattsa-pasina, and (7) the Laghulovada which was spoken by the blessed
Buddha concerning falsehood, 1 — I desire, Sirs, that many groups of monks and (many)
nuns may repeatedly listen to these expositions of the Dharma^ and may reflect (on
them).

(F) In the same way both laymen and laywomen (should act).

(G) For the following (purpose), Sirs, am I causing this to be written, (viz.) m
order that they may know my intention*

. ' ■ ' ' - ■'. . ■ ■ . ...

t

V. THE MASKI ROCK-INSCRIPTION

■ . . : ;

1 (a) l^THtfrafl ^rataw * * • * * * * * * * wfii-

2 * * fk wfH 1 ^ ^fa (c) • • * ♦ fift

4 * ' * • fa ^ srfw p & <crfh fflftPi?n (e) 33 to ^

5 ^FT ft? tft'trftPllft (F) «T |3 ^ftrafN^ <33K

e H% ^ ^rf*i»T%?^T fw (g) ^ -^m* ^ to-

1 (A) De7[a]iia[iii]piyasa;Asok[a]sa .* [a]dh[a]t[i]-

2 . . ni 8 vasha[ni] | am 4 sump] Bu[dha]-£ake 6 (C) . . . . . . . v.;. [tjire . ... .

3 , . [m]i 6 [s]amgha[m] u[pa]gate [uth] m[i] u[pa]gate 7 (D) pure

4 . . . . s[i 8 ye amtsa deva husu] te [da]n[i] misibhuta (E) iya a[the khu]da-

" - - ■

1 For identifications of these texts see Oldehberg, Ymaya-piiaka, Introduction, p. xl, n. 1 ;
Sylvain L6vi, JA (9), 7. 475 ff.; Neumann, VO J, 11. 159 c ; Rhys Davids, JRAS, 1898, 639 t;
Oldenberg, ZDMG, 53. 634 ff.; Bloclyid., 63, 335 ff. As the late lamented Mr. V. A. Smith
kindly informed me, No. 1, Vinaya-mmukasa % is identified by A. J. Edmunds {Buddhist
Bibliography, San. Francisco, 1904) with Buddha's First Sermon. According to Dharmananda
Kosambi (IA, 41. 40), Nos. % and 3 occur in the A&giittara-nikayai Nos. 4-6 in the Sutta-nipata>
and No. 7 in the Majjhima-nikaya.

8 Senart fills up this break by vachanma adhikanu As the instrumental vachanma would
require a verb, for which there is no room on the stone, I suggest reading savane (or sasane)
(B) adhikanu . , ; ■

3 Restore adhaiiyanu * vasdni [yd]m am Krishna Sastri.

5 bum[pa\saks K.S. The point after bu does resemble an Anusvara, but it stands on a higher
level than the other Anusvaras of this inscription. Besides, an Anusvara would make no sense
here. Krishna Sastri remarks that * the letter pa appears to have been corrected from some other
and Senart (J A (ix) f 7. 428) suggests that the writer may have wavered between upasake and
Budhupdsake* I agree with him in believing that the writer originally wanted to write upasake,
which is the reading of Sahasram, Bairat, and Siddapura. On second thoughts he changed npa to
Budha and added Sake, which corresponds to [,Sa]£jV] at Rupnath. The abnormal shape of the
dha of Budha is due to its having been corrected from pa* *

6 Restore s dtireke am stmii and, before these three words, perhaps saihvachltarei

7 Restore perhaps uthanam cka stimi npagate^ which would convey the same meaning as the
corresponding passage at Brahmaglri : badham cliame pakamte* Krishna Sastri and Senart restore
badham cka stimi npagate* V ■

8 Restore Jambudtpasu Of the four next words faint traces are visible.

p > <

MASK I ROCK-INSCRIPTION 175

5 ke[na pi] 1 dhama-yute[na] sake adhigatave (P) na hevaih dakhitaviye [uda]-

, 6 lake va ima adhigachh[e]ya ti (G) [khudak]e [cha udjalake cha vata-

7 viya hevaih ve kalamtam bha[dak]e [se a] 8 t[i]k[e] 3 cha va[clhi]-

8 siti cha diya[dhi]yam he[vam] ti *

TRANSLATION

(A) [A proclamation] of Devanampriya Asdka.

(B) Two and a half years [and somewhat more] (have passed) since I am a
BuddhoSakya?

(C) [A year and] somewhat more (has passed) [since] I have visited the Samgha
and have shown zeal.

(D) Those gods who formerly had been unmingled (with men) in Jambudvipa,
have how become mingled (with them).

(E) This object can be reached even by a lowly (person) who is devoted to
morality. 8

(P) One must not think thus, — (viz.) that only an exalted (person) may reach this.
(G) Both the lowly and the exalted must be told : ' If you act thus, 7 this matter
(will be) prosperous and of long duration, and will thus progress to one and a half.

VI. THE BRAHMAGIRI ROCK-INSCRIPTION

1 (a) g^NWft wf^m *%rmnm ^ mfim s%c*fa ^^mrm ^rctfira

2 (c) ^fwftf srsTfrreTft srarfa i ^ * • • # a% (d) 3 5ft mi

j&fc |# smst (e) grffra <j

3 V tf% ^tfft W ^ *T (P) STj&RT ^ ^THH 3RfiWT ^IRT

4 fam^f? (g) vm* f| (h) *t ^ *rrotw%
e. ^tttit ^ 3?* wig fir ^ ^ 1^ fatfarfii

1 K. S. * y &e ^ K _ s>

3 Restore perhaps se athe ckira-lkilike. 4 diyadhiya h\e\sati K. S.

c Cf. above, p. 167, n. 18.

6 Instead of this, the other versions of the short edicts read ' if he is zealous '. This cor-
respondence is valuable, because it confirms indirectly the meanings which I have assigned to
pra-kram or para^hram and to dkarma-yukta; cf. above, p. 167, n. 30, and p. 134, n. 6.

7 For the nominative singular absolute kalamtam see above, p. 35, n. 5. Its subject, ve
(= Skt. vah) t is originally an oblique case of the plural.

i 7 6 THE INSCRIPTIONS OF ASOKA

s sffefsfrT <K) 3?r ^ arrt sraifqrt (l) *oo mo % <m) % |^

9 W% (N) Tnmf¥?r^ g^r^Wf »T^g HT%g 3.%rN *R

10 snrW % ^ OT^T H^rfarrf^TOT (O) |Sfa"3ft^TftRT

11 ^rtT^Tf^rrirara STlfrRig ^ 4 ^ * * tRfrrafiw

12 (P) TOT TTtTHJIT iTf^rft ^ TO (Q) HTO ^ifef^

13 (r) w?r fctfxnw^r

1 (A) [S]uv[a]mnagirite 1 ayaputasa mahamatanam cha vachan[e]na Isilasi
mahamata arogiyam vataviya hevarh cha vataviya (B) Devanampiye
• • anapayati ....-.,„,- . , • '

.2, (C) adhikani adbatiyani v[a]sani ya hakarh .... sa[ke] 2 (D) no tu kho
badhaih prakamte 8 husam ekaih savachbaraih (E) satireke tu kho
samvaehbarem *

3 yam maya sarhghe upaylte badharh cha me pakamte (F) imina chu kalena amisa

samania mumsa J ambudlpasi

4 mi[s]a devehi (G) pakamasa hi iyam phale (H) no hlyarii sakye mahatpeneva
! , ; papotave kamam tu kho khudakena pi

5 paka[m]i . . nena 5 vipule svage sakye aradhetave (I) e[t]ayathaya iyarh savane

sayapite ;. ■

6 . . . .c . . . . 6 mahat[p]a cha imam pakame[yu t]i amta cha mai 7 janeyu chira-

thitlke cha iyarh \.,

7 [paka] . . . ... 8 (J) iyam cha athe vadhisiti vipularh pi cha vadhisiti avaradhiya

diyadhiyam

8 [vadh]isiti (K) iyam cha savan[e] sav[a]p[i]te vyiithena (L) 200 50 6 (M) se hevam

Beva^ampiye

9 aha (N) mata-pitisu ; susus[i]taviye hemeva garu[su] 9 pranesu .drahyitavyarh

sacharh ... . : ,

10 vataviyam se ime dhamma-guna pavatitaviya (O) hemeva arhtevasina

11 achariye apachayitaviye fiatikesu cha [ka]rh 10 ya . . raham 11 pavatitaviye %

1 This word looks almost like Suvemna", but the Siddapura version reads Suvmhna*
distinctly.

2 Restore upasake, as at Siddapura. a pakamte Buhler.
4 Read samvachhare ; sa\m\vackhar[d\m Buhler.

s paka\mami\nend Buhler; x^aApakamamlnena and cf. the Sahasram edict, 1. 3 f.
6 The Siddapura version reads yatha khu\daka cka\.
. 7 Read me. ' ■■}.

8 The Siddapura version reads pakame koti (hptu at Sahasram).

9 garut[vaih] Buhler. ■ ., •'"'%?] Buhler; see above, p. 31, n. 6.

" Restore yatk&raktm and cf. the Siddapura version, L 20, and the Jatinga-Ramesvara
version, 1. 18.

BRAHMAGIRI ROCK-INSCRIPTION 177

12 . (P) esa pora[n]a pa[k]iti d[igh]avuse 1 cha esa (Q) hevam esa kativiye 2

13 (R) Chapadena likhite s li[pi]karena 4

TRANSLATION

■

(A) From Suvarnagiri, 5 at the word of the prince (aryaputra) 6 and of the
Makam&tras, the Mahmnatras at Isila must be wished good health 7 and be told this :

(B) Devanampriya commands (as follows).

(C) More than two and a half years (have passed) since I (am) 8 a lay-worshipper

(D) But indeed I had not been very zealous for one year, 5

(E) But indeed a year and somewhat more (has passed) since I have visited

■

the Samgka and have been very zealous. v

(F) But men in Jambudvlpa, being during that time unmingled, (are now)
mingled with the gods- 10

(G) For this is the fruit of zeal.

(H) For this cannot be reached by (a person) of high rank alone, but indeed even
a lowly (person) can at liberty attain the great heaven if he is zealous.

(I) For the following purpose has this proclamation been issued, 11 [that both the
lowly] and those of high rank may be zealous in this manner, 13 and (that even) my
borderers may know (it), and (that) this zeal may be of long duration.

(J) And this matter will (be made by me to) progress, and will (be made to)
progress even considerably ; it will (be made to) progress to at least one and a half- ,
(E) And this proclamation was issued by (me) on tour-

■ ■ ■ « 4 1

1 d[igti\dvuse Buhler. 3 Read kaiaviye. ~ 3 U[k!i\it\am~\ Buhler,

4 This word is written in Kharoshthl characters.

5 This place seems to have been the capital of the province administrated by the Aryaputrd
and his Mahamairas. Buhler (EI, $> 137) compared the second separate edict at Dhauli, according
to which a Kumdra and his Mahamairas resided at Tosali. The separate edicts of Dhauli and
Jaugada were addressed by the king to the local authorities themselves, while in the Mysore edicts
the king commands the authorities of the Suvarnagiri province to communicate his orders to their
subordinates at Isila. In Fleetjs opinion the Mysore edicts were issued from Suvarnagiri by Aioka
himself; and he identified this place with one of the hills, still known as Sonagiri, near Rajagriha in
Bihar; see JRAS, 1909. 998-' H* Krishna Sastri connects .Suvarnagiri, Le. 'the gold mountain \
with the country around Maski\ which abounds in ancient gold-workfags ; see his remarks on the
Maski edict, p. x. Perhaps it may be identified with its synonym Kanakagiri, south of Maski and
north of the ruins of Vyayanagara ; see Constable's Hand- Atlas &f India, plate 34, C, b.

6 Biihler (VOJ, 13. 75 f.) traced the word ayyapuita % * a prince *, in the jfdtaka, vol. VI, p. 146 f.

7 Cf, the preamble of the Calcutta-Bairat rock-inscription.

8 The word sum is added in the Rupnath, Sahasram, and Maski edicts.

0 The words 'for one year 1 are missing at Rupnath and Sahasram, As Senart (JA (8), 19.
481 £) has shown, they are of great importance for the chronology of the A^oka inscriptions,
because they imply that the period of f more than two and a half years for which, at the time of
the Sahasram, Bairat, and Siddapura edicts, Aioka had been an upasaka (or Sakya, as the Rupnath
and Maski edicts read), must be subdivided into two shorter periods, viz, (1) one year (with, no
doubt, a little more) during which he had not been very zealous, and {%) a year with the balance of
the whole period, during which he displayed great zeal s and which commenced from his visit to the
Samgha. Cf- chapter IV of the Introduction,

10 For the meaning of this section see above, p. 168, n> 3.

ai Cf. the Delhi-Topra pillar-edict VII, K and M, and above, p. i68 f n. 6.

13 With imam supply pahamam \ cf. vadhi\ih*\ vadhisiii in the Rupnath edict, section I, and
above, p- 168, n, 9.

ww a a

178 THE INSCRIPTIONS OF ASOKA

m

(I>) 2S6 (nights had then been spent on tour). 1
(HE) Moreover, DevanSmpriya speaks thus. 2

(N) Obedience must be rendered to mother and father, likewise to elders;
firmness (of compassion) must be shown towards animals ; the truth must be spoken :
these same moral virtues must be practised.

(O) In the same way the pupil must show reverence to the master, and one must

behave in a suitable manner towards relatives.

■

(P) This is an ancient rule, and this conduces to long life.
(Q) Thus one must act, 8
(B) Written by Chapada the writer.

VIIo THE SIDDAPURA ROCK-INSCRIPTION
1 (A) ^mWft ^H*£t\H TITTIHT-

¥ ■

3 ^Rtfrre ^frf^r (b) ^n^rft^ ^

4 (c) siftrarfa ^TfrrirfH wfa

e (e) mftdfr f *i iwt tf§ ymfft

7^3 TO* (F) ^ftRT ^ qn^T STfiTOT *WTTT ^

8 * * * * ^1^*;- * * * "fonWI (G) 33 tfi$ H) ff ^

10 fir ir * ♦ * * * * * * rt fk%$ ^rt wfr 3nti*fri%

11 (i) s * ■ * • * • • • • n ^ *rrf^ tot ^

12 ^cRt ^ TT^TrqT ^ 3*T frf ^

14 (J) * * * V * ; * * * ciffcfarfw fkqps fir ^ ^feftrfk

16 • ' • * - • • • * (L) 300 Mo % (M) ITT > ftmf^

it *"* * • * • * * • * ftm^ sre -qw * '*' 4 3$ *i*^3

18 ,'• * \- (W) jSN ^ * • • * * * * * ^nR3 OT^TflfTf^ i

19 * * * 4 • * * (o) x^T irtaw * * fanft ^ (*) i*N * *

20 m*f® • i V * * • to? ^rfira^ * * *r • •

21 «heM (R) *. **

22 vf

1 Cf. section J of the Sahasram edict

2 This section is omitted in the Siddapura and Jatihga-Ramesvara versions.

3 At the beginning of this section, the Jatmga-Rame^vara version inserts : ' This is the morality
of Devanampriya \

Scale One-ninth

SIDDAPURA ROCK-INSCRIPTION ; LOWER HALF

Page 179

20

Scale One-ninth

SIDDAPURA ROCK-INSCRIPTION 179

1 (A) Suvamnagirlte ayaputasa mahamata-

2 nam cha vachanena I[s]ilasi mahamata

3 arogiyam ,vata[v]i[ya] (B) [Dev]a[na]iiipiye hevarh

4 aha (C) adMkani a[cQia]t[i]y[ani] vasani -

5 ya ha[karh u]pasake (D) no tu kho badha pakamte husam ek[aih] sa[vachlia] , . 1

6 (E) [satirejke tu kho samvachliare [yam maya samjghe upaylte badham

7 [cha me] p[akam]te (F) i[m]ina chu kalena [a]misa sama[na] mu *

8 . . . . J ambu[d] [mi]sa devehi (G) pakamasa hi iyam phale (H) no [h]i t- 2

9 ya sake [ma] . . . . [ne]va papo[ta]ve kamam tu kho khudakena

10 pi [pa] . na [v]ipul[e] svage sak[e] aradhetave

11 (I) [s]e ya [iya]m savane savite yatha khu-

12 [daka cha ma]hatpa cha imam [pa]kameyu ti ata s cha

13 [chira]-thi[t]ik[e] 4 cha iyam pakame hoti 6

14 (J) * - - va[dh]isiti vipu[la]rh p[i] cha vadhisiti [a]

15 [yadhiya]m vadhisiti (K) i[ya]m [cha] sa[va]ne

16 (L) [200] 50 6 (M) [ma] [si]taviye

17 [hyijtavyam §a[cha]m va[ta] . . [ya]m im[e] dhamma-gu

18 (N) [heme]va [a]m ........ [acha]riye apachayitaviye su

19 (0) [es]a [p]o[r]a[na] . . . [ki]ti di[gha]vu[se] cha (P) heme[va]

. . , m[t]evisme 6 cha - ' r

20 achariy[e] tharaham pavatitav .......... m . * .

21 sa 7 [ta]tha kataviye (B) Chapa ..........

22 [na] 8 / ;

VIII. THE JATINGA-RAMESVARA ROCK-INSCRIPTION

1 (A) TfTT ^ ^ ***** *

4 lit TO * • *■>'* * •' (E) ffft%

• * M ♦ • * • ♦ ♦ » V »

r

* • «

5 • * sit

6

7 ^ ..... ......

8
9

ii • * fq ♦ • • • • -:• • "'-arf^l

♦ » * ♦ 0 *

1 jojwz*z Biihler. 2 Buhler omitted iV 3 Buhler.

*-^feBiihler. *.>;-.-. * to[«] Buhler.

6 . . XteVuasine Biihler. Read amUvasine* 7 era Buhler. '
a This syllable is in the KharoshthI alphabet.

i8o THE INSCRIPTIONS OF ASOKA

12 (K) V • • • •♦♦♦•* (Ii) *00 MO % (M) |^cj

13 TnrnftilR * • * 4 ftraf^ ^ —
is |q MMfirafaMi (n) ^ * ft *nras

19 ffraf^ (o) Tj^iT TTttro *rfasft ■'• ^ (p) * * t 4 *

22 * * ft^ST ' •••• -

* - ■

1 (A) . [t]ana [cha va] . ......

2 Isi [ v i]ya (B) Dev[a]n[a] ......

3 ya hakam .

4 kho badha ...(E).. ti[reke] .

5 [ya]ih..[ya]

6 [na]

7 [h]i i£yara]

10 [cha] [dhi]s ...

■

11 . , [p]ulam pi [ya]clhiyarh ........

12 (K) } s[avane] ........ [th]e[na] (L) 200 SO 6 (HE) [heme>a

13 [ma]t[a]-pitusu . . . . [s]itav[i]y[e] he[m]e[va] .... [na] . a . es[u]

14 . . hy[ita]v[y]arh sacham vataviyam [se] 1 i[me] m

15 hevam pa[va]titaviya (N) [svaa]m na te s . t . va[s]

16 taviya 3 hemeva achari[ye] amtevasin[a]

17 ..... . [r]ana paki[ti] .... sita[v]iy[a] [v]i[y]e 8 '

18 . . chariy[e] a 4 [a]char[i]ya£a natika te . . ya[tharaha]ih [pava]- t " *

19 titaviye (O) esa [po]ra[na pa]kiti 6 d[Tgh]a .... cha (P) [he]me[va] £a . e . a < ,

20 [cha] ya vati[tav]iye (Q) hevam [dhamm]e * Devanaihpiy * . . 7 ,

21 . . [va]m kafaviye (B) .... dona [likhita]m

22 . . [pika]rena 8

e Biihler. 2 I am unable to make out the meaning of the opening .words of this section.
. i\v\e Biihler- 4 am Biihler. 5 [pak]iti Biihler. 6 hevam [nt\e Biihler.

°pi[y\e Biihler. Restore °piya$a. 8 This word is written in Kharoshthi characters.

JATING A-R A MESVARA ROCK-INSCRIPTION; UPPER PIALF

Page 180

Scale One-eighth

JATINGA-RAMESVARA ROCK-INSCRIPTION ; LOWER HALF

Page 181

Scale One-eighth

FIRST CAVE-INSCRIPTION: BARABAR HILL 181

r

4 ' *

IX. THE BARABAR HILL CAVE-INSCRIPTIONS

■

FIRST CAVE-INSCRIPTION : BARABAR HILL

1 lajina Fiyadasina duvadasa-[vasabliisitena] 1

2 [iyam Nigohaj-kubha 1 di[na ajlvikehi] 1

TRANSLATION

■ *■(■-* ~ '

By king Priyadarsin, (when he had been) anointed twelve years, this Banyan-
cave 2 was given to the Ajivikas. 3

." - ■. _ t

SECOND CAVE-INSCRIPTION : BARABAR HILL

* ' r

_ 1.1.

1 lajina Piyadasina duvar

2 dasa-vasabhisitena iyam .

3 kubha Khalatika-pavatasi

4 dina [ajivfjkehi 4

TRANSLATION

i ^ - * < «

* - 1 '

■ ' i ■ -

By king FriyadarMn, (when he had been) anointed twelve years, this cave
in the Khalatika mountain was given to the Ajivikas.

1 The bracketed letters are more or less injured. Evidently an attempt has been made to
efface them.

2 This seems to have been the name of the cave. Cf. the other names of caves at the
beginning of the three cave-inscriptions of Dasaratha (LA, so. 364 f.).

3 The Ajlvika sect was founded by Gosalaj a contemporary of both Gautama and MahavTra-
Kern, with whom Bubler sided, considered the Ajivikas to have been a Vaishnava sect ; see
IA, so. 361 f. This view was combated by D. R. Bhandarkar, JBBRAS, 399 ff., and I A, 41- 9P>
286 ff. Cf. Neumann's translation of- the Dtgha-nikaya^ a, 248, n. 139, and Charpentier in
JRAS, 1913? 669 ff. For full information see the late Dr. Hoernle's learned article 1 Ajivikas 3
in Hastings' Encyclopaedia of Religion and Ethics.

4 The bracketed letters are effaced; c£ above, n. 1. In the first of the three Nagarjuni Hill
cave-inscriptions of Dasaratha also an attempt has been made to chisel away the word apvihehi\
see the plate in I A, so. 365, D.

i82 THE INSCRIPTIONS OF ASOKA

THIRD CAVE-INSCRIPTION: BARABAR HILL

5

- I>

1 laja Piyadasx ekunavi-

2 sati-vasa(bh]isi[t]e ja[Iagh]o-

3 [sagama]thata [me] i[yarh kubha]

4 sufpliMe Kha . . . ;vV; . . - 1 Fdil-

5 ha 2

_

TRANSLATION

When king P^adarSiii had been anointed nineteen years, this cave in the
very pleasant Kha[latika mountain] was given V^y-m^'?'forXshdter during) the rainy

season. 4

1 Restore KhalaHkatfavataH in accordance with the second inscription on p. i8i, above.
' 2 The ^nd;pf the'i^CTi^ioii is marked by a w^/^.and.a dagger, and by a fish below them.

3 This pronoiin iri^ riefer to an unnamed donor 6rV with a clumsy change in the construction,
to the king himself. In either case the words laja to °site are nominatives absolute.

4 Literally : f for the sake {atJiata — Skt. arthaiah in the sense of arihaya ?) of the approach of
the roar of waters C£ vasha-n iskidiydye y 1 for a dwelling during the rainy season \ in the three
* cave-inscriptions of Daforatha (IA, 20. 364 f., and EI, %* 574). r ,

BARABAR HILL CAVE-INSCRIPTIONS

Page

Scale One-fourth

APPENDIX:
SYNOPTICAL TEXTS

I. THE FOURTEEN ROCK-EDICTS

FIRST ROCK-EDICT

dr.

Kal.

Shah.

Man.

DJiau.

(A) iy[am]
{A) iyarh

(A) [aya]
(A) ayi
(A). .
{A) iyarh

dhamma-lipi
dhaihma-lipi
dhrama-dipi
dhra[ma]-dip[i]

[■

dhamma-lipi Khepi[m]galasi

pava]tasi
pavatasi

Devanampriyena

Devanampiyena

Devanapriasa

Devanam[priye]na

[D]e[v]a[na]mp[iy] . .

Devanampiyena

i L

Gir. Priyadasina ran a
KaL Piyadas[i]na

Shah. rano

Man. Priya[draSina rajina

Dhau . . . . [na lajina

?au. Piyadasina lajina

lekh[a]pita

[lekhitla

likhapitu

li]khapita

l]i[kha] .

likhapita

(B) [i]dha

{B) [h]ida

(B) hida
(B) hi[da]

na kimehi

no kichhi

no kichp]

no kichhi

{B) hida

jivarn

jive
jive

[i]varh alabhitu
no kichhi jivam alabhi[t]u

arabhitpa r^f°/ d

alabhitu
ara[bhitu]
ara[bhitu]

Gir. prajuhitavyam (C) na cha
KaL pajohitaviye (t) no pi ch[a]
Shah, [p]rayuhotave (C) no pi ch[a]
Man. pra[johi]taviye {€) no pi [cha]

Dhau. pajo[h] (C) [no pi cha

Jau. pajohitaviye (C) no pi cha

samajo katavyo (D) bahukam hi dosam
samaje kataviye {D) bahuk[a] hi dosa
samajja] katava (D) ba[hu]ka [hi] dosha
samaj[e] kataviye (D) bahu[ka] hi [dosha]

sam]ajje]

samaje kataviye (D) bahukam hi dosam

pasati Devanampriyo
Devan[am]piye
Devanapriy[e]
Devanampriye]

Gir. samajamhi
KaL samajasa
Shah. sa[maya]spi
Man. [samajasa
Dhau. [samajja . .
Jan. samajasa drakhati Devanampiye PiyadasI laja

Priyadasi raja

Pi[ya]dasl laja

PriadraSi ray[a

Priyadra&i raja

dakhati

da]khati

[da]kha[ti]

(E) asti
(E) athi
(£) [a>ti
(E) asti

{E} t m * *

{£) athi

Gir.

KaL

Shah.

Man.

Dhau.

Jau.

m

P*
PI

Pi
[Pi
[pi
Pi

tu

ch[a

chu

chu

chu]

chu

ekacha
e]katiya
ekatia
eka]tiya

— Mto] 5

ekatiya

samaja

samaja

samaye

samaja

[sam]ajja]

samaja

sadhu-mata

sadh[u]-mata

sasu-mate

sa[dhu]-mata

s[a]dhu-mata

sadhu-mata

Devanampriyasa
Devanampiyasa
Devanapiasa
Devanapriyasa

Dev , .

Devanampiyasa

184

SYNOPTICAL TEXTS

Giv. Priyadasino

Kal. Piyadasis[a]

Shah. PriadraSisa

Man, Priyadra£i[sa]

Dhau. [Piyadasine

Jan. Piyadrasine

Gir* Priy[a]dasino

KaL Piyadasisa

Shah. FriadraSisa

Man. Pri[yadra]§isa

Dhatt. Piy[a]

Jan. Piyadasine

rano

lajine

rano

rajine

la]j[ine]

lajine

r

rano -
lajin[e]
rano
rajine

(F) pura
{F) [p]ule
(F) pura
(F) pura

(n

{F) puluvath

anudivasam
anudivasam
anudivaso
anudiva[sa

mahanas[amhi]

mahanasasi

mahana[sas]i

maha[nasa]si

[mah] . . .

maha[nasa]si

Devanampriyasa
Devanampiyasa
[D evana]pr[i]asa
[Devana]pri[ya]sa

Devanampiyasa

lajine

anudivasam

bahuni
bahuni
bahuni
ba]hum

• IXF

bah[u]ni

prana-sata-sahasrani
pata-sahasani
pra[na]-§ata-sahasani
prana-6a[ta]-sahas[r]ani

[p]ana-[sa]ta . .

pana-sata-sah[a]sanr

Gir. arabhisu supathaya

KaL alambhiyisu supathay[e]

Shah. [arabhi]yis[u] supathay[e]

Man. [arabh]isu supa[thra]ye

Dhau* [a]labhiyisu supathay[e]

Jau. alabhiyisu supa[th]aye

{G) se
(G) se
(G) s[o
{G) S [e]
(G) se
(G) se

aja

i[d]ani
i]dani

• ■

aQa]
aja

yada

ya[da]

yada

..[da]

ada

ada

ayam dha[th]ma-lip[i]

iyaih dhamma-lipi

aya dhrama-dipi

ayi dhrama-dipi

[iyam dha]m[ma]4ipi

iyaih dhammaJipl

GtK

KaL

Shdk.

Man.

Dhau,

yau.

likhita

lekhita

likhita

likhi[ta]

likhita

likhita

tada
tada
ta[da]

tl eva

tirhni yeva

trayo vo

ti[ni] y[eva]

prana

panani

prana

arabhare
alabhi[yam]ti
hamnamt[i] _
[ara]bh[iyamti]

supathaya dvo

pra[na]ni

tim [ala]bh[iy]
timni yeva panani ala[m]bhiyamti

Gir.

KaL

Shah.
Man.
Dhau t
Jan.

mora
majul[a]
duv[i] 2
majura ,

eko
eke
mrugo
[e]k[e]

mago so

mige se

1 so

m [ r M e l s L e l

m

PI
PI
PP

[chu]
chu]

mago
mige .
mrugo
mrig[e]

duve

majura

du[v]e [2]

duve

na

dhruvo

no

dhruve

no

dhruva[m]

no

dhruvam

majula .■ eke mige

se pi chu mige no dhuvaih

Gir.

KaL

Shah.

Man.

Dhau.

Jan.

(U) ete pi

{H ) e[t]ani pi

{H) eta pi

(H) [e]tani pi

{H) etani pi

tri

ch[u] tini

prana
chu [tini]
. „ . [t]imni
chu tiriini

prana

pana[h]i

trayo

pranani

panani

panani

pachha

pacha
pacha
pachha
pachha

na
no
na
no

*[°]
no

arabhisare
alabhi[y]isa[m]ti
arabhiSamti
ara[bhi]

al[ath]bhiyisa[m] t[i]
ala[bh]iyisamti

SECOND ROCK-EDICT

Gir. (A) sarvata

KaL (A) sav[a]ta

Shah. {A) sav[r]atra

Man. (A) sa[vatra

Dhau. (A) [sa]vata

jfau. (A) savata

vijitamhi

vijitasi

vijite ■

vijjitasi

[v]i[jt]tasi

vijitasi

. Devanampriyasa
Devanampiyas[a]
[De]va[nam]priyasa
Devanapriyasa
[D]e[v]anampiyasa
Devanampiyasa

Piyadasino

Piyadasis[a]

Priyadrafiisa

PriyadraSisa

Piyadasi[ne

Piyadasine

rano
lajine

raj me

!]■..••

lajine

SECOND ROCK-EDICT

185

Gir.

KaL

Shah.

Man.

Dhau,

Jan.

evamapL
ye cha
y[e] cha
ye cha

prachariitesu
aihta
[a]ihta
ata

e va ' pi aihta

yatha

[a]tha

yatha

atha

[atha]

atha

Cho<Ja
.Choda
[Choda]
[Choda]

Facia

Parh[di]y£L

Pamdiya

Pa[mdi]ya

Satiyaputo
Satiyaputo
Satiyaputro
Sa[ti]ya[p]u[tra]

Chocla Pamdiya Satiyapu[t]e

Gir.

KaL

Shah.

Man.

Dkau.

Ketalaputo
Ke[lala]puto
Keradaputro
Keralaputra

a TambapamnT Amtiyako Yona-raja ye va pi

Tarhba[pa]mni Amtiyoge [n]ama Yona-laja ye cha amne

Tarhbapamni Amtiyo[k]o nama Yona-raja ye cha amne

[Tamjbapani [A]tiyoge nama Yona-[raja] ye cha [a] . „

• . [tjiyoke nama Yo[na]~laja [e] va [p]i

w . . ... 1 Amtiyoke nama Yona-laja [e] va pi

Gir. tasa

KaL tas[a

Shah, tasa

Man. . - sa

Dkau. [ta]sa

Jati* tasa

Amtiy[a]kas[a]

A]mtiyogasa

Amtiyokasa

[gasa]

Amtiyo[ka]sa
Amtiyokasa

samlp[arh]

sa[ma]mta

samathta

samata

samamta

samariita

»

rajano
la[j]ano
rajano
rafjane
lajane
lajane

sarvatra

[sa]vata

savratra

sa]vratra

savat[a

savata

D evanampriyasa
Devanampiyasa
Devanariipriyasa
. • . , . priyasa
D]eva[namp]i[ye]na
D evanampiyen a

■ ■

Gir. Priyadasino rafio dve chikichha kata manusa-chikichha cha

KaL Piyadasisa lajine duve chikisaka kata manusa-chikisa cha

Shah. Priyadra£isa rafio du[vi] 2 chik[i]sa [kr]i[ta] manuSa-chikisa

Man. PriyadraSisa rajine [duve 2] chikisa [ka]ta manuSa-chikpsa

Dhau. P[i]yadasi[na] ............ [s]a

Jan. Piyadasina )aji [ch]ikisa

cha]
cha
cha

Gir.

KaL

Shah.

Man.

Dhau.

Jan.

pasu-chiklchha

pasu-chikisa

pa[£u-ch]ikisa

pa£u-[chi]kisa

p[asu-ch]i[k]is[a]

pasu-chikisa

(2?) osudhani cha y£ni
(B) osadhinp]
(B) [o]sha[dha]ni
(B) osha[dha]ni
(B) . . . , . dhani

cha
cha
[cha]
cha
cha

cha (B) osadhani

an[i
ani

m[a]nusopagan[i]

manusopagam

manuSopakani

manu ... - ka[ni

m]u[nisopa]gani

munisopagani

cha
cha
cha
cha]

Gir.

paso[pa]gani

cha

yata

yata

nasti

sarvatra

harapitani cha

Kat.

*

pasopagani

cha

a[ta]ta

n[a]th[i

sa]vata

[h]alapita cha

Shah.

paSopakani

cha

yat[r]a

yatra

nasti

savatra

harapita cha

' Man.

pa ... . [kani

cha

atra

atra

nasti

savra]tra

[ha]rapi[ta cha]

Dhau.

pasuHjpaganp]

cha

atata

na[thi
nathi

savata

ha]Iapif£a] cha

' yatt.

pasu-opagani

cha

atata

sava[ta]

* > >

Gir. ropapitani cha

KaL lo[p]apit[a] cha

Shah, vuta cha

Man. ropa[pita] cha

Dhau. [lo]pap[i]ta [cha]

Jau. . . - .

IMS

(C) mulani cha phalani cha yata yatra

(C) [e]vameva mulani cha phalani cha a[ta]t[a]

(C) e[va]meva mulani [cha] phalani [cha] a[tra a]tra
(C) mu[l] •

cha atata

b b

1 86

SYNOPTICAL TEXTS

sarvata
savata

Gir. nasti
KaL nathi
Shah.

Man. [na]sti [savra]tra harapita

Dhau v [ a X a ] halapita

Jau. nathi s[a]vatra halapita

harapitani cha rop[a]pitani cha (D) pamthesu kupa

halap[i]ta cha lopapita [ch]a (D) ma[g]e[s]u [lu]khani

cha ro[pa]pita
[cha] lo[p]apita
cha lopapita

cha (D) ma[geshu] ruchhani
cha (D) ma[g]e[su udu]panani
cha (D) magesu udupanani

Gir. chakhanapita vrachha cha ropapit[a] paribhogaya pasu-manusanam

KaL lopitani ud[u]panS[n]i cha khanapitani patibhogaye pasu-munis[a]nam

Shah. (C) kupa cha khanapita pratibh[o]gaye pa£u-manu§anarh

Matt. [ropa]pi[tani] ■. [pi]tani patibhogaye pa£u-m[uni]£anaih

Dhau. khanapitani lukhani cha lopa[p]itani p[a]tibhogaye [na]rh

Jan. khanapitani lukhani cha

THIRD ROCK-EDICT

Gir,

{A) Devanampiyo

Piyadasi

r[a]ja

evam

aha

(B) dbadasa-

KaL

(A) De[va]nampiye .

Piyadasi

laja

h[e]vaih

aha

(B) du[v]adasa-

Shah.

(A) Devanampriyo

FriyadraSi

raja

ahati

(B) badaya-

Man.

(A) Devanapriye

Priyadrafii

raja

eva

a[ha]

(B) duva[<Ja]£a-

Dhau.

(A) Devanaihpiye

Piyadasi

laja

hevaih

aha

(B) duvadasa-

Jau % -

(A) Deva[na]ihpiye

Piyadasi

laja

hevam

aha

(3) duvadasa-

Gir.

KaL

Shah.

Man.

Dhau.

Jan.

vasabhisitena maya idam an[a]pitarh (C) sarvata

v[a]sabhisitena me iyam anapayite (C) savata

vashabh[i]si[tena] . . . . . . [a]napi[tam] (C) savatra

vashabhisetena me iyam [anapayitje (C) savrat[r]a

vasabhisitena me iy[a]rii anap[ay]i . . (Cj . . . - [ta

vasabhisitena me iyam fa] . .

vijite
vijitasi
ma[a]
vijitasi - .
v]i[j]it[a]si m[e]

mama
[mama]
vijite

Gir. yuta cha rajuke cha pradesike cha pamchasu parhchasu vasesu
Kal. yuta laj[u]k[e] padesike pa[m]cha[s]u parhchasu vasesu

rajuko prade£i[ka pamcha]shu pamchashu 5 vasheshu

[ra]ju - pradesike [pam]chashu pam[chashu] 5 vashesh[u]

la[j]u[k]e parhchasu pamchasu vasesu

cha - pad[e]sike cha pamchasu parhchasu

Shah, yuta

Man. . . ta

Dhau, yut[a]
jfait.

vasesu

Gir. anusamy[a]na[m

KaL [a]nusa[rh]yanam

Shah, anusamyanarh

Man. anusa[m]yana[m]

Dhau. anusayanarh

Jau* anusayanam

n]iyatu

nikham[am]tu

nik[r]amatu

nikramatu

nikhamavu

nikhamavu

etayeva athaya imaya

etaye va a[th]aye imaya

etisa vo karana imisa

etaye va athraye imaye

dharhmanusastiya
dharhmanusathiya
dhrammanuSastiye
dhramanuSastiye

Gir. yatha anaya

KaL yatha arh[naye]

Shah, [tha] ariaye -,

Man. ya[tha] anaye

Dhau. atha amnaye

J ait. atha amnaye

pi kammay[a]

pi kammaye

pi kraihmaye

pi krama[ne]

pi [ka]m[ma]ne

pi kamma[n]e

hevam ima[y]e [dham]manus[ath]iy[e]

THIRD ROCK- EDICT

187

Gh\

KaL

Shah*

Man.

Dhau.

Jau.

(D) [s]adhu matari cha pitari cha susrusa
(D) sadhu mata-pitisu
(D) sadhu mata-pitushu
(D) [sadhu mata}pi[tu]shu
{D) [s]adh[u] mat[a}p[i]t[i]su

mitra-samstuta-natinam
sususa mka-samthuta-natikyan[am] cha
sufirusha mitra-sarhst[u]ta-natikanam
[s]u[^rusha mitra]-sa[rh]stuta-natikanarh cha

su[s]us[a m] - natisu cha

. [s]a mita-saihthute[s] . . . natisu ch[a]

Gir. bamhana-samananarh

KaL bambhana-sama[na]naih

Shah. bramana-[§ra]rnana[nam]

Man, bra[ma]na-£ramanana[rh]

Dhau. barhbhana-samanehi

Jau, barhbhana-samanehi

sadh[u d]anaih prananaih sadhu anararhbho
[cha] sadhu d[a]ne pananam ana!ambh[e]
........ [prajnanam [anaraih]bho

sadhu dane pranana [anarajbhe
sadhu dane jlvesu analaihbhe
sadhu dane jivesu [a]nalarhbhe

Girl apa-vyayata apa-bhadata sadhu (£) parisa pi yute

KaL sadhu [a]pa-v[i]yata [a]pa-[bha]m[da]t[aj sadhu [E) palisa pi cha yutani

Shah, sadhu apa~vayata apa-bhamdata sadhu (E) pari [pi] yutani

Man. sadhu apa-[va]yata apa-bha[data] sadhu (E) parisha pi cha yutani

Dkau. sadhu apa-viy[a]t[a] apa-bh[arii]data sadhu {JS) p[a]lisa pi cha , . . , [nas]i

Jan. sadhu . .

Gir.

KaL

Shah,

Matt.

Dkau.

anapayisati

[ga]nanasi

[ga]nanasi

ga[na]nasi

y[u]t[an]i

gananayaih
anap[a]yisaihti
anapesamti _
[anapa]yi£a[ti]
a[na]p[ay]is[a]ti

• - • lyj ■ • • -

hetuto

hetuvata

hetuto

he[tute]

[he]tut[e]

hetute

cha

cha

cha

cha

ch[a]

cha

vyaihjanato
viyariijanat[e]
varhnanato
vi[yamja]nate
vi[yaihja] . .
viyamjanate

cha
cha
cha
cha

cha

FOURTH ROCK-EDICT

Gir. {A) atikatam

KaL (A) atika[m]taih

Shah. {A) atikratam

Man. (A) atikratam

Dhau. {A) atikamtam

Jau. (A) a[t]ikamtam

Gir. pranarambho

KaL pa[na]laxhbhe

Shah, pranarambho

Man. pranaram[bh]e

Dhau. pana[Ia]mbhe

Jau+ panalarhbhe

aiht[a]ram

a[m]ta[la]m

amtaram

ata[ram]

amtalarh

amtalam

vihimsa
vi[h]Lsa
vihisa
vihi[sa]
vihisa

bahuni
bahuni
bahuni
bahuni
bahuni
bahuni

vasa-satani

vadhito

eva

vasa-satani

v[adh]it[e]

va

vasha-Satani

vadhito

vo

vasha-£a[ta]m

vadhite

vo

vasa-satani

vadhite

■

va

vasa-satani

. vadhite

va

cha

bhutanam

natisu

a[s]ampratipatl

cha

bhutanam

natina

asam[pa]tip[a]ti

cha

bhuta[na]rh

natina

asampatipati

cha

bhutanam

natina

asapa[t]ipati

cha

bhutanam

natisu

asampatipati

Gir.

KaL

Shah*

Man.

Dkau.

Jan.

bra[m]hana-sramananaih
s amana-b [a rhjbhanan am
£ramaiia-bramanana[m]
£rama[na]-bramanana
s am ana-babh a[ne]su

asampratipatl
asampatipati
a[sam]patipati
asa[rh]patipati
asampatipati
•.. •
b b 2

(5)ta

aja

Devanarhpriyasa

{B) s[e]

aja

Devanampiyasa

{B) [so

aja

Devana]mpriyasa

{£) se

aja

[De]vanapriyasa

(£) se

aja

Devanampiyasa

(B) se

aja

Devanampiyasa

■

i88

SYNOPTICAL TEXTS

Gir.

Priyadasino

rano

dham ma-charanena

■

[bhe]ri-ghoso

aho

Kat.

Piyadasine

lajine

dhathm[a]-chal[an]ena

bheli-ghose

aho

Shah.

Priyadra&sa

[rano]

dhrama-charanena

bheri-ghosha

aho

Man.

Priyadraiine

rajine

dhrama-[cha]ra[ne]na

bheri-ghoshe

aho

Dhau.

Piyadasine

lajine

plhamma-chalanena

bheli-ghosam

a[h]o

Jan.

Piyadasine

lajine

dhamma-chalanena

bhe[l]

* ■ *

Gir. dhamma-ghoso vimana-darsana
KaL dhamma-ghose vimana-dasan[a]
Shah, dhrama-ghosha vimanana[m] drafianam
Man. v dhama-ghoshe vimana-drafiana
Dhau. dhamma-[gho]sam vimana-dasanarii
Jan. . . .

cha hasti-da[sa]na cha agi-kh[a]rhdhani
[ha]thini agi-karhdh [a]ni

[a]stina joti-kamdhani .

asti[ne] agi-kamdhan[i]
hathini [a]gi-kamdhani

Gir.

KaL

Shah,

Man.

Dhau.

Jan.

cha

[a]nani

amnani

anani

ana[ni

amnani

cha divyani
cha divyani
cha divani
cha] di[vani] -
cha [di]vi[y]ani
divi[y]ani

rupani

lupani

rupani

rupani

lupan[i]

lupani

dasayitpa

dasayitu

drasayitu

draSeti

dasayitu

drasayitu

janam

jana[sa]

janasa

janasa

munisanam

munisanam

(Q yarise
{C) [a]disa
(C) yadi£arh
(Q [a]di£e
{Q ad[i]se
{€) adise

Gir.

KaL

Shah.

Man.

Dhau.

Jaw.

bahuhi

ba[h]u[hi

bahuhi

bahuhi

b[a]huhi

bahuhi

v[asa]-satehi

v]asa-[sa]tehi

vasha-£atehi

vasha-£a[tehi]

vasa-sa[t]ehi

vasa-sate

na
na
na
na
no

bhuta-puve

huta-puluve

bhuta-pruve

[hu]ta-pr[u]ve

huta-puluve

tanse
tadise
tadi£e
tadise
tadise

aja

aja

aja

[a]ja
aja

vadhite

■

vadhite
vadhite
vadhite
va[dhite]

Gir.

KaL

Shah,

Man.

Dhau,

Jatt.

Devanampriyasa
D e vanarhpiyasa
D evanaihpriyasa
[ De] vanapriyasa
[De]vanampiyasa

Priyadasino

Piyadasine

Priyadra^isa

Priyadra£ine

Piy[a]dasine

rano

PJajine

rano

rajine

tejinje]

dhammanusastiya

dhammanusathiye

dhrarhmanu£a[sti]ya

dhramanugastiya

dham[m]anus[a]thi[y]a

dhammanusathiya

anaram[bh]o

a[n]alambhe

anararhbho

anarabhe

an[ala]rhbhe

analathbhe

Gir.

KaL

Shah.

Man,

Dhau.

Jan.

prananam

pananam

prana[nam]

pranana

pananam

pananam

avihisa
avihisa
avihisa
avihisa
avihisa
avihisa

bhutanam

bhutanam

bhutanaih

bhutana

bhutanam

bhutanam

natlnam

n&ti[nam]

natina[m]

natina

natisu

natisu

sampatipati bramhana-samananarii
sampatipati bambha[na-sa]mananarh
saihpa[ti]pati [bra] mana- £ramanana
sampatipati bamana-£ramanana
sampatipat[i sama]na-b[a]bhanesu
[sampa] » , . ,

Gir.

KaL

Shah.

Man.

Dhattr*

J an.

sampatipati matari pitari [s]usrusa thaira-susrusa {D) esa ane

sampatipati mata-pitisu sususa {D) ese cha arhne

sampatipati mata-pitushu vu4hana[m]susrusha (D) e[ta] afiam

sa[m]patipati mata-pitushu su£ru[sha] vudhrana [su]Srusha (D) eshe. an[e]
sampatipati m[a]t[i]-pitu- sususa vu[dha]-sususa (D) esa aihne

. . . . . . • {D) esa amne

■

FOURTH ROCK-EDICT

189

Gir.

cha

bahuvidhe ,

[dha]mma-charane

va[dhi]te

i

{£) vadhayisati

*

cheva .

KaL

cha

ba[h]uvidhe

dhamma-chalane

vadh[i]te

(E) vadmyisati

cheva

Shah.

cha

bahuvidham

dhrama-charanam

vadhitaih

(B) vadhl£ati

cha yo

Man.

cha

bahuvidhe

dhrama-charane

vadhrite

{£) vadhrayi£ati

yeva

Dhau.

cha

ba[h]uvidhe

dh[a]mma-chaiane

vadhite

*

(£) vadhayis[a]ti

cheva

cha

bahuvidhe

dhamma-chalane

vadhite

(E) va[dhay]i .

* •

Gir . .

KaL

Shah.

Man.

Dhau.

Jatt.

Devanariipriyo
Devanarhpiy[e]
D evanampriyasa
Devanapriye
Devanampiye

[Pri*]ya[da]si raja

Piyadasi laja

PriyadraSisa rano

PriyadraSi raja

Piyada[s]i l[a]ja

ima[ih]

dhamma-[cha]ranam
dha[m]ma-chalanarh
dhrama-charanam
dh am a-[ch a] ra na
dhaihma-chalanarii

idam

ima[ih]
ima[rh]
imam

Gir.

KaL

Shah.

Man.

Dhau<

Jan.

(F) putra
(F) puta
(F) putra
(F) [putra]
(F) puta

cha [p]otra

cha kam natal e

pi cha karii nataro

pi cha ka natare
pi chu nati

cha prapotra cha

cha panatikya ch[a]

cha pranatika cha
cha panatika

[pa'nati].. [cha]

Devanampriyasa

Devanarhpiyasa

Devanarhpriya[sa]

De[va]napriyasa

Devanarhpiyasa

Gir. Priyadasino rano

KaL Piyadasine lajine

Shah. Priyadra£isa rano

Man. Priyadafiine rajine

Dhau. Piyadasine lajine

Jan. Piyadasine lajine

[pra*]vadhayisamti

[pa]v[a]dhayisamt[i

pra[va]dh[e]^amti

pavadhayiSamti

pavaihayisamti

pavadhayi[sa]m[t]i

ch]ev[a]

[y°3

yo

yeva

[y]e[va]

idam [dha]mma-charanam
dharhma-chalanarh
dhrama-charanam
dhrama-charana
dharhma-chalanarh
dhamma-cha[la] . .

Gir.

KaL

Shah.

Man.

Dhau.

Jau.

i[maih]
ima[m
imam
imam

ava savata-kapa dhammamhi silamhi

ava-kapa[m] dhammasi s[l]lasi

ava]-kapa dhrame £ile

falva-kapam dhrame £ile

tistamto

cha chithit[u]

cha tithiti
*

cha [chi]thitu
ch[a ch]i[th]itu

[dha]mmam
dhammam
dhramam
dhra[marh]
[dhammam] :

Gir.

KaL

Shah.

Man.

Dhau.

Jau*

anusasisamti (G) [e]sa hi seste kamme ya
anusasisamti (G) ese hi sethe kamm[arh] am
anuSa&Samti (G) eta - h[i s]retham k[r]ama[m] yam
anu[£a]£i£amti (G) eshe hi srethe a[m]
[a]nus[a]sisarh[t]i {G) esa h[i] se[the karh]me ya

dhammanusasanam

dhammanusasanam

dhraman[u]£a6ana[m]

dhramami§a£ana

dhammanusasana

Gir.

(ff) dhamma-charane

Pi

na

[bha]vati

asllasa

(I) [ta] imamhi

KaL

{//) dhamma-chalane

Pi

cha

no

hoti

asilasa

(I) se im[a]s[a]

Shah.

{U) dhrama-charana[m]

pi

cha

na

bhoti

a£ilasa

(I) so imisa

Man.

{H) dhrama-[cha]ra[ne]

*

PV

[cha]

na

hoti

a£i[la]sa

(/) se imasa

Dhau.

[H) dhamma-chalane

pi

chu

no

hoti

asllasa

(/) se imasa

yau*

(//) dhamma-chalane .

Pi

chu

no

ho[t]i

■ •

• • ■ *

SYNOPTICAL TEXTS

Gir.

KaL

Shafu

Man,

Dkau.

Jau.

athamhi

[a]thasa

athrasa

athrasa

athasa

[va]dhi cha ahlni

v[a]dhi
vadhi
vadhri
v[a]dhT

ahini
ahini
ahi[ni
ahini

cha
cha-
cha
cha]
ch[a]

sadhu
sadhu
sadhu
sadhu
sa[dhii]

(7) e[t]aya
(y) etaye
(7) etaye
(7) etaye
(7) et[ay]e

athaya

[a]thaye

athaye

athraye

[athay]e

ida[m]

iyarh

ima[m]

i[yaih]

iyam

Gir.

KaL

Shah.

Mmu

Dhau.

Jan.

lekhapitam imasa atha[sa] v[a]dhi yujaihtu

likhite imas[a] a[tha]s[a] vadhi yujaihtu

nipistam imisa athasa vadhi yujaihtu

li[khi]te e[ta]sa [athra]sa vadhra yu[jath]tu

likhite imasa athasa vadhi yujaihtu

hlni
hini
hini

ch[a no] lochetavya
ch[a] ma alochayisu
cha ma lo[ch]e[sh]u
cha ma [alo]chay[i]su
hini cha ma alochayisu
[hfjni cha ma aIoch[ay]i - ,

Gir,

KaL

Shah.

Man.

Dhau.

Jati.

Gir.

KaL

Shah.

Man.

Dkau.

Jan.

(K) dbadasa-vasabhisitena
(K) duv[a]das[a]-va£[a]bhisitena
(K) badaya-vashabhisitena
(K) duva[da]&a-vashabhisitena
(K) duvadasa vasani abhisitasa

Devan[a]rhpriyena
Dev[a]namp[i]yen[a]
D e vanampriy ena
Devanapriyena
Devanarhpi[ya]sa

Priyadasina

Piyada&na

PriyadraSina

Priyadra&na

Piyadasine

ran[a]

lajina

rafia

rajina

lajiixe

idam

fianarh
iya[m]
yam

hi[da]
[idha]

lekhapitam

lekhita

nipesitam

likhapite

likhite

FIFTH ROCK-EDICT

Gir.

(A) D[e]vanampriyo

Piyadasi

raja

evarh

aha

(JB) kalanam

KaL

(A) Devanampiye

Piyadasi

laja

aha

(£) kayane

Shah*

(A) Devanapriyo

Priyadra^i

raya

eva[m]

hahati

(£) ka[k]na[ih]

Man.

(A) De[vanaih]priyena

PriyadraSi

raja

eva[m]

aha

(B) kalana[m]

Dhau*

(A) [Dev]anampiye

Piyadasi

laja

h[eva]rh

aha

(B) kayane

Jan,

(A) Deva[na]mpiye

Piya[da]

Gzr.

KaL

Shah.

Man.

Dhau.

Jati.

dukaram (C) y[o
dukale i (t) e
dukara[m] (C) [yo]
dukara[m] (C) ye
dukale (Q

adikaro]
adikale
a[dikaro
adikare

kalan[a]sa

kay[a]nasa

kala]nasa

kayanasa

k[a]y[a]n[a]sa

so dukaram
se dukalam
so du[ka]raih
se dukaram
s[e] dukalam

karoti (D) ta
kaleti (D) se
karoti (D) so
karoti (D) tarh
kal[e]ti (D) se

Gir.

KaL

Shah.

Man.

Dkau.

Jau m

maya bahu kalanam katam (£) t[a] mama puta cha
mamaya bahu kayane kat[e] (£) t[a ma]m[a puta] ch[a]
maya bahu kalam ki[t]raih (£} tarn maa putra cha
maya bahu [ka]yane [ka]te (£) [ta]m ma[a] putra [cha]
me b[ah]uke kayane kate (B) tarn ye me [p]ut[a] va

pota

natfale]

nataro

natar[e]

n[a]t[i]

nat[i]

FIFTH ROCK-EDICT

Gir. cha param

KaL [cha] palam

Shah, cha para[ih]

Man. cha para

Dhau. [va]

Jan. va palam

m

cha

[cha]

cha

cha

cha

cha

tena y[a] me [a]pacham ava samvata-kapa

tehi [ye] apatiye [m]e ava-kapam

[tena y]e me apacha vrakshaihti ava-kapaih

t[e]na ye apatiye me [a]va-[ka]pam

t[e]na ye apatiye me ava-kapam

te

Gir.
KaL
Shah.
Man,
Dhau.
Jan.

armvatisare tatha so sukatam kasatx (F) yo tu eta desaih

tatha anuvatisa[m]ti s[e] s[u]katam kachharh[t]i (F) e chu het[a] desam

tatha ye an[u]vati£aihti te s[u]kita[m] kashamti (F) yo chu ato . . kam

tatha anuvatiSati se sukata ka[sha]ti (F) ye [chu] atra de£a

tatha anuvatisamti s[e] sukatam kachh[am]ti (F) e heta d[esa]m

Gir.

KaL

Shah.

Man.

Dhau,

Jau*

pi hapesati so [du]kataih kasati (G) sukaraih hi papaph]
pt hapa[y]i[sat]i s[e] dukatam kachhati (G) p[a]pe hi nama supadalaye
pi hapeSadi so dukatam kashati (G) papam hp] sukaraih
pi hapesati se dukata kashati (G) pape hi nama supadarave
pi hapayisat[i] se dukatam kachhati (G) pa[p]e hi [nama] supadalaye

* s[u]padalaye

Gir. (&) atikatam amtaram na bhuta-pruvam dhamma-mahamata nama

KaL {H) se atikamtam amtalam no huta-puluva dham[ma]-mahamata nama

Shah. {H) sa atikratam atara no bhuta-pruva

Man. (B) s[e] atikrata[rh] a[m]tara[m] na bhuta-pruva

Dhau. {H) s[e] at[ikam]tarh amtalam no huta-puluva dhamma-mahamata nama

Jan. [H) se [a] - . ■ • * * * - ■ • * ■ •

dhrarhma-ma[ha]ma[tra] nama
^ dhrama-[ma]hamatra nama

Gir.

KaL

Shah.

Man.

Dhau.

Jan.

(J) ta, m[a]ya traidasa-vasabhi[s]i[tena]
(7) t[e]dasa-vasabh[i]sitena mamaya
(I) so toda£a-vashabhisitena maya
(7) se treda5a-va[sha]bhisitena maya
(/) se tedasa-va[sa]bhisitena me

dhamm[a]-mahamata
dhamma-mahamat[a
dhrama-mahamatra
dhr am a-mah am atra
dhamma-mahamata nama

kata

ka]t[a]

kita

w

kata
kata

Gir. {J) te sava-pasamdesu vyapata dhamadhistanaya
KaL (J) [te] sav[a]-pasath[de]su viya[pa]ta dham[m]adhitha[naye ch]a dharhma-
Shah. (J) te savra-prashamdesh[u] vapata dhrammadhithanaye cha dhrama-
Maii. {J) te savra-pa[sha]desha vaputa dhramadhitha[na]ye cha dhrama-
Dhau. \j) te sava-pasamde[su] v[i]y[apata] dhammadhithan[a]ye dhamma-
Jau [dha]m[m]a[dh]i[th]ana

Gir.

KaL

Shah.

Man.

Dhau.

Jan.

vadhiya
vadhiya
vadhriya
[va]dhiye

hi[da]-sukhaye va

hida-sukhaye cha

hida-sukhaye cha

hita-sukhaye [cha]

[dha]mma-yutasa

dhamm[a]-yutas[a]

dhrama-yutasa

dh[r]ama-yutasa

dhamma-yutas[a]

cha Yona-K[a]mbo[ja]'
Yona-Kamb[o] j a-
Yona-Kamboya-
Yona-Kamboja-
Yona-Kathbocha-

IQ2

SYNOPTICAL TEXTS

Gir.

KaL

Shah.

Man.

Dhau.

Gamdharanarh
Gamdhalanarh
Gamdharanam
Gadharana
Gaihdhalesu :

Ristika-P[e]tenikanam

Rathikanam Pitinikanam
-

Rathika-Pitinikana
Lathika~[P]itenikesu

ye
e

ye
ye
e

va

va

va

va

va

P 1

PV

Pi

P*

a[m]n[e
amne

ane
amne

ajparata

apalamta

aparamta

aparata

apalamta

Gir.

Kal.

Shah.

Man.

Dhau.

Jatt.

(K) bhatamayesu va
{K) bhatamayesu
(K) bhatamayeshu
(K) bha[ta]mayeshu
(K) bhati[mayesu]

bambhanibhesu anathesu [v]udhesu hida-
bramanibheshu anatheshu vudheshu [hita]-
bramanibhyeshu anatheshu vudhreshu hida-
babha[n]ibhi[yes]u anathesu ma[hala]kesu cha h[i]t[a}-
- . bhanibhi . . . . • ■ . " .

Gir. [su]kha[ya dharhma]-yutanam

KaL sukhaye
Shah, sukhaye
Man. su[khaye]
Dhau. sukhaye
Jau.

dhamma-yutaye
[dhram]ma-yutasa
dhrama-yuta-
dharhma-yutaye

apar[i]godhaya vyapata te (L) ba[rh]dhana-

apalibodhaye viyapata te (L) barhdha[na]-

apalig[o]dha vap[a]ta te (L) badhana-

apalibodhaye viya[p]uta te (L) badhana-

a[pa]Iibodhaye viya[pa]ta se (L) bamdhana-

Gir* badhasa patividhanaya . . . . - . . .

KaL [badha]sa patividhanay[e] apalibodhaye mokh[a]ye cha eyam anubadh[a]

Shah* badhasa patividhanay[e] apalibodhaye mo[kshaye] ayi anuba . .

Man. badha[sa] pativi[dhanay]e apalibodhaye mokshay[e cha iyam] anubadha

Dhau, [ba]dhas[a] p[a]ti[vidhana]ye apalib[o]dhaye mokhaye cha iya[m] anubamdh[a]

Jau.

mokhaye

Gir.

Kal.

Shah.

Man.

Dhau,

Jau+

[p]raja katabhikaresu va

pajava ti v[a katabhika]Ie ti va

prajava kitabhikaro va

pjYJaja t[i] va katrabhikara ti va

p[aj]a [t]i [va ka]tabhik5[le] ti va

thairesu va

m[ah]a[Ia]ke ti v[a]
mahalake va

mahalake ti va

mahalake ti va

vyapata te

viy[a]pata te

viyapata [t]e

'viyaprata te

viyapata se

Gir.

KaL

Shah.

Man.

Dhau.

M) Patalipute cha bahirasu cha . • . . . .

M) hid[a] bapijilesii cha naga[l]esu s[a]ves[u olodha]n[esu]

M) ia bahireshu cha nagareshu savreshu orodhaneshu

M) hida bahireshu cha nagaresh[u] savreshu [o]rodhaneshu

M) hida cha bahilesti cha nagalesu savesu s[a]vesu olodhanes[u]

Gir. . . . . ... , . [y]e va pi me

KaL bha[tina]ih cha ne bh[agi]ni[na] e va [pi] ^

Shak. bhratuna cha me spasana cha ye va pi

Man. bhatana cha spas[u]na [cha] ye va pi

Dhau. [me] e va pi bhatp]naih me bhaginlnam va arhnesu

Jau m , . e [v]a . - . ' .

ane .
aihn[e]
amne
ane
va

FIFTH ROCK-EDICT

193

Gir. natika . sarvata vyapata te (N) yo ayam dharhma-nisrito ti va

KaL natikye savata viya[pa]ta (N) e iyam dharhma-nisite ti va

Shah, natika savatra viyaputa (N) y[e] ayam dhfr]ama-ni£ite ti va

Man, natike savratra viyapata (N) [e] iyaih dhrarna-ni&to to va

Dhau. [nat]i[su sava]t[a] v[i]yapata (N) e iyam dhathm[a-n]isite ti va

' (XtHm s . . . * • ■ j ■ ■ m m m • • ■ •

Gtr. ..*•••■••#•■■■••
KaL. dana-suyute ti [v]a sav[a]ta v[i]jitas[i] mama [dha]mma-
Shalu dhrama[dhitha]ne ti va dana-s[a]yute ti va savata vijite maa dhrama-
Man. dhramadhithane ti va dana-sariiyute ti va savratra vijitasi maa dhrama-
Dhatt. dhammadhlthane ti va dana-sayute va s a va-pu th a viy am dha[m]ma-
Jan . -

Gir ; [t]e [dha]rhma-mahamata (0) etaya athaya ayam dharhma-

KaL yutasi viyapata te dhamma-m[a]ham[a]ta (0) etaye athaye [i]yarh dhamma-

Shah. yu[ta]si viyapata te dhrama-mahamatra (0) etaye athaye [a]yi dhrama-

Man. yutasi vaputa [te] dhrama-mahamatra {0) etaye athraye ayi dhrama-

Dhau. yutasi viyapata ime dhamma-maham[a]ta (0) [i]m[a]ye athaye iyarh dharhma-
Jan.

Gir. lipi likhita .

KaL lipi lekhita chi[la]-thitikya hotu ^tatha] cha me [pa]ja [a]nuva[ta]tu

Shah* ' dipi nipista ch[i]ra-thitika bhdt[u] ta[tha] cha [m]e p[r]aja anuvatatu

Man., dipi likhita chira-thitika hotu tatha cha me praja anuvatatu

DJutti. lip[i] li[kh]i[ta] chila^thitxk[a ho]tu t[atha] cha me pa[ja anu]vatatu

Jan. ,,....*•»...-•-

SIXTH ROCK-EDICT

■

Gir. (A) [Deva] . . [s]i raja evam aha (B) atikrat[a]ih amtara[rii]

KaL (A) Dev[a]narhpi[y]e Piyadas[i] laja hevarh aha (B) atikamtam amtalarh
Shah. (A) Devanampriyo PriyadraSi raya eva ahati {B) atikratam amtara
Man. (A) Devanapriye Priyadrasi raja [e]va[m] aa (B) atikratam ataram
Dhau. (A) Dev[anamp]iye Pi[yada]si laja £he]vam [a]ha (B) atikam[tam a]rh[ta]lam
Jan. (A) . . « . [na]mpiye PiyadasT laja Tievam aha (B) atikamtam amtalarh

Gir. na bhuta-pru[v] • [s] . [v] . . . [1] . atha-kamme va pativedana va

KaL no huta-puluv[e] sav[a]m kalam atha-k[am]me [v]a [pat]i[veda]na va

Shd/i. na bhuta-pruvarh sava[m] kala[m] atha-kramam va pativedana va

Man. na huta-pruve [sajvram kala athra-[krama] va [pa]tivedana va

Dhau. no [h]u[ta]-puluve s[a]vaih kalam atha-ka[ih]me va [pa]tiveda[n]a va

Jan. no huta-puluve savarh kalam atha-kamm[e] pativedana va

^

Gir. (C) ta may a evarh katam (D) s[a]ve kale bhumj[a]manasa me

KaL. (C) s[e] ma[may]a hevaih kate (D) s[a]vaih kalarh adamanas[a] me

Shah. (C) ta[rh] maya eva[m] kita[ih] (D) savram kalam a^ am anas a me

Man. (C) ta maya evam kitam {D) savra kalam a£atasa me

Dkau. (C) se mamaya kate (D) sa[va]m [kalam] .... [mana]sa me

Jaw,. (C) se mamaya kate (Z?) savarh kalarh [sa m]e

1013 C C

194

SYNOPTICAL TEXTS

Gir.

KaL

Shah,

Man.

Dhau.

yau*

orodhanamhi gabhagaramhi

olodhanasi
orodhanaspi
orodhane
arhte olodh[a]nasi
amte olodhanasi

gabhagalas[i]

grabhagaraspi

grabhagarasi

ga[bha]g[ala]si

gabhagalasi

vachamhi va

va[chas]i

vrachaspi

vrachaspi

v[achas]i

vachasi

vinltamhi cha uyanesu
vin[itasi u]y[anasi]

vinitaspi
vinitaspi
jVjinltasi
vimtas[i]

uyanaspi
uyanaspi
[u]y[a]n[asi]
uyanasi

Gir*

cha

savatra pativedaka stita

athe

me [jajnasa pativedetha

KaL

[sava]t[a pative]daka

athajm]

janasa

, . ♦ . vedetu

Shah,

savatra pativedaka

athaih

janasa

pativedetu

Man.

savratra pa[t]i[ve]da[ka]

athra

janasa

pativedetu

Dhau.

[cha

sa]vata pativedaka

janasa

atham

[pa]tived[a]yarhtu

Jati.

cha

savata pativedaka

janasa

atham
•

prativedayaihtu

*

Gir*

iti (£) sarvatra cha

janasa

athe

karomi

KaL

[m]e

(2?) sa[va]ta [ch]a

ja[nas]a

atham

kachhami

hakam

Shah.

me

{E) savatra cha

ja[na]sa

ath[r]a

karomi

Man.

me

(£) savratra cha

janasa

athra

kar[o]mi

ahaih

Dkau.

m[e]

ti (S) sava[ta] ch[a]

j[a]aasa

atham

■

kalami

h[aka]m

Jau.

me

ti (£) savata cha

Gir,

KaL

Shah*

Man.

Dhau.

Jan.

{F) ya cha kimchi

(F) yam pi ch[a k]i[chhi
(F) ya[m] pi cha
(F) yam pi cha
{F) am pi cha
(F) am pi cha

ki[chi]
kichhi
ki[ifa]chhi
kimchhi

mukhato

m]u[kha]t[e

mukhato

mukhato

mukh[a]te

mukhate

_ #

anapayami svayam
anapaya]mi [ha]karh
anapayami a[ham]
anapemi aham
anapay[a]mi
anapayami

dapakam va
da[pakarh] v[a]
dapa[ka] va
dapakam va
dapakam v[a]
dapakam va

Gtr,
KaL

Shah.
Man.
Dhau*

sravapakam

[savakaih]

£ravaka

£ravakaih

[sa]v[a]kam

savakaih

va ya va

va ye va

va ye va

va ye va

va e va

va e v[a]

puna mahamatresu
puna mahamat[e]hi
p[a]na mahamatrana
puna mahamatrehi
maham[ateh]i
mah[a]matehi

achayi[ke]

a[tiyayike

a[cha]yika

achayike

atiyayike

aropitam bhavati
alopite h]o[t]i
a[ro]pitam bhoti
aropite hoti
alopite hoti

a[t]i[ya]yike [a]lopite hoti

Gir* taya athaya

KaL ta[yeth]a[ye]

Shah, taye athaye

Man. taye athraye

Dhau. tasi athasi

¥#zt. tasi athasi

vivado nijhati v[a sjaihto parisayarh
vivade n[i]jhati v[a] samtam palis[a]ye
viva[de] nijha[t]i va satam parishaye
vivade nijati va sarhta par[isha]ye
v[i]vade va [njijhati va samtam palisaya
vivade va r ».»... . lisay[aih

anamtaram

anam[ta]l[i]yena

anamtariyena

a[na]taliyena

ana[m]taliyarh

a]nam[ta]liyam

Gir. pat[i]vedeta[v]yam me sa[r]vatra sarve kale . (G) evam maya

KaL pat[i] viye me sav[a]t[a] savarh kalam (G) hevarh anapaylte

Shah, prativedetavo me 1 savatra savam kala[rh] (G) eva anapita[m]

Man. pativedetaviye me savratra savra kala (G) evam anapita

Dhau. pati[ve]detav[i]y[e] me ti savata savam kalam (G) heva[m] me

Jan. pativedetaviye me ti savata savam kalam (G) hevarh me

1 The preceding passage from section E is repeated thus : (E) savatra cha atham janasa karomi
a[hath~] (F) yam cha kichi mukhato anapemi aham dapafea[m] va sravaka va ye va pana maha-

SIXTH ROCK-EDICT

195

Gir*

KaL

Shah.

Man.

Dhau.

anapitain

m [a] may a

maya

maya

anusathe

anusathe

{H) nasti hi
{H) nathi hi
[H) [na]sti hi
(U) nasti hi
(#)nath[i hi
{H) nathi hi

me to[s]o
me dose
me tosho
me toshe
m]e [tos]e
me tose

ustanamhi
uthan[a]sa
uthanas[i]
[uthanasi]
u[thana]si
uthanasi

atha-sathtiranaya va

atha-samtil[a]naye cha

atha-sa[rii]tiranaye [cha]

ath[r]a-sa[rh]tiranaye cha

atha-sarhtllanaya cha

atha-samtllan[a]y[a] cha

Gir.

KaL

Shah.

Man.

Dhau*

Jan.

(I) katavya-mate
(/) kat[a]viya-mute
(/) katava-matam
(I) kataviya-mate
(/) kataviya-m[at]e

(j). ; . , . . .

hi
hi

hi
hi
hi

me
me
me
me
me
me

sa[rva]-loka-hitarii
s[a]va-loka-hi[te]
sava-loka-hitarh
savra-loka-h [i] t e

sava-loka-hite
sava-loka-hite

(7) tasa
(7) t[asa
(7) ta[sa

(7) (>>a
(7) tasa

(7) tasa

cha

ch]a

cha]

chu

cha

cha

puna
[p]u[n]a

puna
pana
pana

Gir.

esa

mule

ustanaih

cha

atha-samtTrana

cha

(K) nasti

hi

KaL

es[e]

mule

uth[ane]

[a]tha~samtilana

cha

(K) [na]thi

hi

Shah.

mulam

etra

uthanarh

atha-samtirana

cha

(K) na[sti]

hi

Man.

eshe

mule

uthane

athra-satirana

cha

(K) nasti

hi

Dhau.

iyam

mule

[u]than[e

cha

a]tha-s amtll[a]n[a]

cha

(K) nathi

hi

yan.

iyam

mUle

uthane

cha

atha-samtllana
•

clia

(K) nathi

hi

Gir* kammatararii

KaL kam[ma]tala

Shah. k[r]amatara[m]

Man. kramatara

Dhau. kammata . .

yau. k[am]matala

sarva-loka-hitatpa
sava-Io[ka]-hitena
* sava-Ioka-hite[na]
s a vra-1 oka-hi ten a
[sa]va-lo[ka]-httena
s a va-loka - h i ten[a]

{L) ya cha

{Z) yam cha

(£) yam cha

(L) ya[ih] cha

(L) [am] ch[a

(L) am cha

kimchi
kichhi

[kichhi]

kichhi]

kichhi

parakramami

palakamami

parak[r]amami

pa[rakra]mami

p[a]Iakamami

p[a]lakamami

Gir.

KaL

Shah.

Man.

Dhau.

yau.

aham
hakam

aam
hakam

kimti bhutanam
kiti . bhutanam
kit! bhutanam

anamnam

[ajnaniyam

ananiyam

k[i]t[i] bh[u]tanam ananiyam

gachheyam
ye[ham
v[r]acheyam
ye[ham]

kimti bhutanam a[na]niyaih yeha[ih]
hakam [n]iyam yeharh

idha
hi]da
ia
ia

ti [h]i[da]
ti hida

cha nani
cha [ka]ni
cha sha
cha she
cha . [k]an[i]
cha kani

Gir:

sukhapayami

paratra

cha

svagam

aradhayamtu

{M) ta 1

KaL

sukhayami

palata

cha .

svagarh

aladhayitu

(M) s[e]

Shah.

sukhayami

paratra

cha

spagram

aradhetu

m

Man.

sukhayami

paratra

cha

spagra

a[ra]dhetu

ti

{M) se

Dhau.

sukhayami

pal[a]ta

cha

svag[am

al]adhayarhtQ

ti

(M)

yaiL

su[kha]yami

palata

cha

svagam

aladhayarhtu

ti

(M)

matranam achay^k~\am aropita\i?t\ bhoti t\a\ye dihaye \y\ivade sa\iii\iam nijati va parishaye
anamtariyena pativedetavo me.

1 On p. 12 above, 1. 7, place ta after (M), and cancel foot-note 3. On p. 13, 1. n 3 read C (M)
Now, for the following purpose \ &c.

C c 2

ig6

SYNOPTICAL TEXTS

Gir. etaya athaya ayarii

KaL eta[y]ethaye iyam

Shah* etaye athaye 1 ayi

Man. etaye athraye iyam

Dhau m et[a]y[e athaye ijyam

Jan. etaye athaye i[ya]m

dha[m]ma-lipi

dhama-Hpi

dhrama

dhrama-dipi

dhamma-lipT

dhaihma-lipl

lekhapita

lekhita

nipista

likhita

likhita

likhita

kirhti chiraih

chila-thitikya

chira-thitika

chira-thitika

ch[i]la-th[i]tika

chila-thitika

tisteya

hotu

bhotu

hotu

hotu

hotu

Gir.

KaL

Shah.

Man.

Dhait,.

Jau.

iti

tatha

tatha

tatha

ta[tha

ta[th]a

cha

cha

cha

cha]

cha

me putra pota
me puta-dale
me putra nataro
me pu[tra nata]re
puta

cha prapotra cha

papota

me
me

anuvataram

palakamatu

parakramamtu

para[kra]mate

palakama[m]t[u]

[pajlakamamtu

Gir. sava : loka-hitaya

KaL sava-Ioka-hita[ye]

Shah. sava-lo[ka-hita]ye

Man. sa[vra-lo]ka-hitaye

Dhau. [sava-loka]4utaye

Jan. sava-Ioka-hitaye

(JV) dukaram
(N) dukale
(N) [du]kara
(N) dukare
(N) dukale
{JV), dukale

[t]u

ch[u]

tu

cha

chu

chu

[kh]o
kho

idam
iyam
imam

iyam
i[ya]m

aflatra

anat[a]

anat[r]a

[ajnatra

aihnat[a]

amnata

Gir.

agena

*

parakramena

i

KaL

agena

palakam[e]na

Shah*

agre

parakramena

Man.

a[gjrena

para[kra]mena

Dhau.

a[g]en[a

pajlakamena

Jau*

agena

palakamena

*

-

H

*

SEVENTH

ROCK-EDICT

Gir.

(A) Devanampiyo Piyadasi

raja

sarvata

ichhati .

save pasamda

KaL

(A) Devanampiye Piyadasi

laja

[savatja

[i]chhati

sava-[pasa]mda

Shah.

(A) Devanampriyo Friyagi

raja

savatra

ichhati

savra-[p]rashamda

Man^

(A) Devanapriyo Priyadra£i

raja

savratra

ichhati

savra-pashacla

Dhau.

(A ) [D]evanam[p]iy e Piy[a]dasi

laja

savata

ichhat[i

sava-p]asam[da]

Jan*

laja

savata

ichhati

sava-p[a]samda

Gir,

vaseyu

(^)

save te

sayamam cha bhava-sudhiih

KaL

vas[ejvu

(Z?) [sajve hi te

sayama[m] bhava-sudhi

Shah.

vaseyu

KB)

save hi. te

sayame

bhava-£udhi

Man.

vaseyu

KB)

savre hi. te

sa[ya]ma [bha]va-£u[dh]i

Dhau.

[vajsevu

ti

KB)

save h[i] t[e sajyamarii [bh]av[afsudhi

Jan.

va[s]e . .

[tj.

(i?) [sav]e hi te

sa[yama]ih bhava-[su]dhi

Gir.

cha

ichhati

(C) jano

tu

u chavach a-chh amdo

KaL

cha

ichhaihti

(C) jane

[ch]u

uchavucha~chh[a]ihde

Shah.

cha

ichhaihti

(C) jano

chu

uchavucha-chhaihdo

•

3fan,

[cha

ichhamjti

(C) jane ^

chu

uchavucha-chhade

Dhau.

cha

ichhaihti

(C) mun[i]sa

ch[a

u]ch[a]v[u]cha-[chha]rh[d]a

Jau.

cha

ichhaihti

(C) munisa

cha

uchavucha-chhamda

SEVENTH ROCK-EDICT

197

Gir. iichavacha-rago

KaL nchavuchaJa[g]e

Shah, nchavucha^rago

Man* uchavucha-rage

Dhau. uchavucha-laga

jfau* u chavuch[a]-l aga

■

(D) te sarvarii va kasarhti eka-desam va kasa[m]ti
(D) te savam eka-des[a]m pi k[a]chharii[t]i

(D) te savrarh va eka-de6am va pi kashamti

(Z?) te savram eka-de£am va pi kashati

(Z?) te savam va ek[a]-de[saih va kachham]ti

(D) . . . . ■ . -. • • * . [sa]m va kachhaihti

Gzr. {E) vip[ul]e

tu

Pi

dane

yasa

nasti

sayame

bhava-sudhita

KaL {E) vipule

Pi

chu

dan[e]

asa

nathi

sayame

bha[va]-sudh[i]

Shah, (E) vipule

pi

chu

dane

yasa

nasti

sayama

bhava~£udhi

Man. {E) [vjipule

P J .

ch[u]

dane

yasa

nasti

sayeme

bhava-^uti

Dhau. [E) vipul[e].-

Pi

cha

dane

asa

n[athi

sa]yame

[bh]ava-sudhi

Jan. [E\ [v]i[pnl]e

cha

[d]B[ne]

•

« *.

• ■

[dhi]

Gir.

T

va katarhnata va

dadha-bhati[t]a cha nicha

badham

KaL

kitanat[a

d]tdha-bhatita

cha ni[che]

badham

Shah.

kitranata

dridha-bhatita

niche

padham

Man.

kitanata

driclha-bhatita

cha niche

badham

Dhau.

cha niche

badham

Jan.

1

-

cha niche

[bjadharh

1 ■

■ ■

*

EIGHTH ROCK-EDICT

Gzr,

(A) atikataih

amtaram

rajano

vihara-yatarh

KaL

(A) atikamtam .

a[m]talam

Devanampiya

[vihala-yatam

nama]

Shah.

{A) atikratam

ataraih =

Devanampriya

vihara-yatra

nama

Man.

(A) a[ti]kratam

ataram

Devanaprifya]

vihara-yatra

nama

Dhau.

(A) [atika]m[ta]m

amt[ala]m

laj[a]n[e]

v[i]h[a]la-yatam

nama

«

T

Sop.

* « • •

• ■ ■

• • •

» p • •

■

Gir. nayasu

KaL nikhamisu

Shah, nikramishu

Man. nikramishu

Dhau. [n]i[kha]m[i]s[u]

Jan. %

Sop. .

(B) eta
(B) hida
(B) atra
(B) ia
(B) . . [ta

magavya
migaviya
m nigaya
mrigaviya
miga]viy[a]

anani

aihnani

anani

anam

a[rh]nani

[ajmnani

cha

cha

cha

cha

ch[a]

cha

etarisani

hedisana

edi£ani

edifiani

edisani

e[d]i

Gir.

abhiramakani

ahurhsu

(Qso

Devanampriyo

Piyadasi

KaL

abhilamanp]

husu

(Q

Devanampiye

Piyadasi

Shah.

abhiramani

abhuvasu

(C) so

Devanampriyo

PriyadraSi

Man.

abhiramani

husu

(0 <e]

Devanap[r]iy[e]

P[r]iyadrasi

Dhau.

a[bh]i[l]amani

huvaihti nam

{Q se

Devanampiye

P[i]y[a]dasi

Jail*

huvamtt nam

(Qse

Devanampiye

[Piya] . . . .

Sop.

■ •

198

SYNOPTICAL TEXTS

Gir. raja
KaL laja
Shah* raja
Man. raja
Dhau. laja
Jau

dasa-varsabhisito

das[a]-vasabhisite

da£a-vashabhisito

da£a-vashabhisite

d[a]sa-[vas]abhisi[t]e

[dasa]

samto
saihtam
s a tarn
sarhta[rh]

ayaya

nikhamitha

nikrami

nikrami

[n]ikhami

Sambodhirii

Sariibodhi

Sabodhi

Sabodhi

Sambodhft]

{D) tenesa
(D) tenata
(D) tenada
(D) tenada .
{D) [t]e[na]ta

op.

. nikhamitha Sa

Gir.

KaL

Shah.

Man.

Dhau.

Jau.

Sop.

dhamma-yata

dhamma-yata

dhrarhma-yatra

dhrama-yada

dha[mma-yata]

. . . . [ta]

(ft
(E)

(ft
(ft
(ft
(ft
(ft

etayarh

[h]eta

atra

atra

[tatjesa

[tajtesa

heta

lyam
iyam
iya

iyam

hoti bamhana-samananam dasane

hoti samana-bambhananarh dasane

hoti Sramana-bramananam draSane

hoti 3amana-bramanana dra[£a]ne

[ho]ti samana-babhananarh d[a]s[a]n[e]

hoti [sa]

[ho]ti bam[bha] ....

Gir.

KaL

Shah.

Man.

Dhau.

Jan.

Sop.

cha dane
cha dane
danam
dane
ch[a] d[ane]
cha dane

cha thairanaih
cha vudh[a]nam
vudhana[mj
cha vudhrana
cha v[u]dhanarii
cha vudhanam

m

. vudhanam

dasane

dasa[n]e

daSana

dra[£a]ne

dasane

dasane

dasane

ch[a] hiramna-patividhano cha

ch[a] hilamna-pati[v]idhane cha

hirana-p[r]atividhane • cha

[cha hi]fia-pativi[dhane cha]

cha h[i]lamna-p[a]tividha[ne cha]

cha hilamna-pativ[i]dh[a]ne [cha]

[cha] hirarhna-patividhane cha

Gir.

KaL

Shah.

Man.

Dhau,

jfatt.

janapadasa

[ja]napadasa

[jana]padasa

janapadasa

[jana]padasa

cha janasa

[ja]n[a]sa
janasa
janasa
janasa

daspanath

das[a]ne

dra£ana

draSane

[dasa]ne

op.

dhammanus[a]sti cha

dhammanusathi cha
dhramanuSasti

dhramanu^asti cha

1

cha dhammanu[sath]T [cha]
. [dha*]mmanusa[thi]

Gir.

KaL

Shah.

Man.

Dhau.

Jan.

"0j

dhama-paripuchha
dhama-palipuchha
dhrama-pa[ri]p[ru]chha
dhrama-[pa]r[i]puchha

[p]u[chh]a

[dha]ihma-p[al]i[puchh]a

dhamma

cha tadopaya

cha tatopa[ya]

cha tatopayam

cha tatopaya

cha [ta]d[o]paya

(F) esa
(F) [e]se
(F) eshe
(F) eshe
(F) e[sa

bhuya

bh[u]ye

bhuy[e

bhuye

bhuy]e

ye

rati
lati
>ra]ti
rati

abhilame
ilame
[ra]tT

Gir. bhavati Devanampiyasa

KaL hoti

Shah, bhoti

Mati. hoti

Dhau. hoti

jfau. hoti

?o& hoti

Devanampiyasa ,
Devanampriyasa
Devanapriyasa
, Devanampiyasa
De[v]anampiyasa
De

Priyadasino

Piyadas[i]sa

PriyadraSisa

PriyadraSisa

Piyada[s]ine

Piyadasine

rano

lajine

rano

rajine

lajine

lajine

• n[e]

bha[g]e

bh[a]g[e]

bhago

bhage

bhage

bhage

bhage

amne
arhne
arnni
ane

m

[am]ne
[a].

am ,

199

NINTH ROCK-EDICT

Gzr.

(A) Devanarhpiyo

Priyadasi raja

eva

aha

(fl) asti

jano

KaL

(A) Devanampiye

Piy[a]da[s]i la[ja]

aha

(^)

jan[e]

Shah.

(A) Devanampriyo

PriyadraSi ^a]ya

evam

ahati

(^)

jano

Man.

(A) Devanapriye

FriyadraSi raja

evam

aha

(*)

jane

Dhau.

(A) Devanampiye

Piyadasi laja

hevam

aha

(£) [athi

ja]ne

Jan.

(A) Devan[am]piye

Piyadasi Ia[ja]

Gzr. uchavacham
KaL xich[av]ucham
Shah, uchavucham
Man. uchavucha[rix
Dhau* uchavucham

yau. . .

mamgalam
mamgalam
mamgalam
ma]gala[m]
mamgalam

karote

ka[l]eti

karoti

karoti

kal[e]ti

abadhesu

abadhasi

abadhe

abadhasi

[ab]adha

va avaha-vivahesu

avahe vivahe
a[va]hasi vi[va]hasi
[v]I[vaha].

Gir %
KaL
Shah.
Man.

yau.

va

putra-labhesu

pajopadane

pajupadane

prajopadaye
. . []u]padaye
[pa]jupadaye

va pravasammhi
pavasasi
pravase
pravasaspi
pavas[a]si
pavasasi

va etamhi
e[ta]ye
ataye
etaye
etaye
etaye

cha

Gir,

KaL

Shah.

Man.

Dhau.

yatt.

edisaye

edi£iy[e]

[ed]i£a[ye

hedisaye

hedisaye

jano
jane
jano
jane]

j[a>[e]
jane

uchavacham

bahu

ba

bahu

bahukam

[ba]hu[ka]m

mamgalam

magala[m]

mamgalarh

marhgapam

mamgalam

karote
k[a]leti
karoti
ka]ro[t]i
k[a] . . •

anamhi

arhnaye

anaye

anaye

amnaye

amnaye

(C) eta
(C) heta
(Q atra

(C) atra
■ ■ ■ •

cha

cha

cha

[cha]

ch[a]

cha

tu

[ch]u

tu

tu

[chu]

Gzr.

KaL

Shah.

Man.

Dhau.

yan.

mahiclayo

at>aka-jani[yo]

striyaka

abaka-janika

5thi

bahukam cha

bahu cha

bahu cha

bahu cha

b[ahuka]m cha

bahuvidham cha

bahuvidham cha

bahuvidham cha

bahuvidha cha

[ba]hu[v]idh[am] ch[a

chhudam

khuda

putika

khuda

kh]ud[am

cha

[ch]a

cha

cha

cha]

Gir.

KaL

Shah.

Man.

Dhau.

yan.

nirath[am]

nilathiya

nirathiyam

nirathriya

[nilathi]yam

cha mamgalam

cha magalaih

cha mamgalam

cha magalaih

cha mamgalam

[cha ma]m[gala]m

karote

ka[la]rhti

karo[ti]

karoti

kaleti

k[a]leti

(D) ta
(D) se
(D) so
(Z?)se
{D) se
{D) se

katavyameva
katavi cheva
katavo cha [va]
ka[taviye ch]eva
kat[a]viye che[va
kataviye cheva

tu

kho

kho

kho

kh]o

kho

Gir,

KaL

Shah.

Man.

Dhau.

yau.

magalam (E)

mamgale (E)

mamgala {E)

magale (£)

m[a]rhgale {E)

mamgale (£)

apa-phalam tu kho

apa-phale [ch]u kho

apa-phala[m] tu kho

apa-phale chu [kho

[a]pa-phale chu kho

apa-[pha]le chu [kh]o

etarisam

[e]s[e]

eta

e]she

esa

e[sa] t

mamgalam

h[e]dise
he[d]ise

mam[ga] . .
ma

• ■ • I

200

SYNOPTICAL TEXTS

Gir. (F) ayam tu

KaL [F) [i]yam chu

Shah. (F) imam [t]u

Man. (F) iyam chu

Dhatt* (F) . . [ya]m [ch]u

Jan. (F) i[ya]rh [chu]

mah[a]-phale
kho mah[a]-ph[a]le
kho maha-phala
kho maha-phale
kho mah[a]-ph[a]le

mamgale

ya
ye

y e

ye
e

dhamma-mamgale
dhaihma-magale

ma-mamgala
dhrama-magale
[dha]rhma-mamgale

Gzr.

KaL

Shah.

Man.

Dhau.

Jan.

(G) ta[te]ta
(G) he[ta] iyam
(G) [a]tra ima
{G) atra iyarh
(G) [ta]te[sa

dasa-bhatakamhi

i

dasa-bhatakasi

dasa-bhatakasa

dasa-bhatakasi
•

d]a[sa-bhatakas]i
[sa-bha]takasi

samya-pratipati

s[a]mya-patip[a]tl

samma-patipati

samya-patipati

sammya-patipat[i

sarhmya-paiipati

gurunam

guluna

garuna

guruna

gulu]nam

gulunaih

apachiti

apachiti

apachiti

a[pachit]i

a[pa]

apachiti

Gzr.
KaL
Shah.

Man.

Dhazt.
Jau.

sadhu

panesu
[p]a[n]an[am]
prananam
pra[na]na

panesu

sayamo

samyame

sa[m]yamo

[sa]yame

• . . [me]

say[a]me

sadhu bamhana-samananarh

s[a]man[a]-barhbhananam
£amana-bramanana
&ramana-bramanana
samana-babhan[a]nam

saman[a]-babha[n]a[nam]

sadhu

Gzr.
KaL

Shah,
Man.
Dhait.
Jan.

danam

dane

dana

[dane]

dane

[d]a[n]e

et[a]

ese

etam

eshe

esa

[esa

cha

Gir.

KaL

Shah.

Man.

Dhau*

Jan.

(&) ta
{B) se
(N)is]o
{B)se
(ff) [se]

vatavyam

vata[v]iye

vatavo

vataviye

vata[viye

anfa]

amne

anam

T ■

ane

amne

a]rh[n]e

pita
pxtiria
pituna
,pi[tu]na
p]it[ina
[pi]tina

cha
cha
cha
cha
chj>]

etarisam
hedise |

ediSe

dhamma-mamgalarh

dhaihma-magale

dhrama-mamga[lam]

dhrama-magale

[dhamma]-mamga];ie

nama
nam a
nama
nama
nama]

va putena va

pi putena pi

pi putrena pi

pi putrena pi

pi pute]na pi

pi putena pi

bhatra

bh[a]tina

bhratana

bhratuna

bhatina

bhatina

va svamikena

pi suvamiken[a]

pi spamik[e]na

pi spamikena

pi suvamike[na]

pi suvamike[na]

Gzr*

va

idam sadhu

idam

KaL

pi mita-samthuten[a]

ava

pativesiyena [p]i

iyam sadhu

iyam

Shah.

pi mitra-sastutena

ava

prativesiyena

imam sadhu

[imam]

Man.

pi mitra-sa[m]stutena

[a]va

pativesiyena pi

iyam sadhu

iyam

Dhau.

[P]i

*

. . .

Jau.

Pi

iyam sadhu

iyam

T

Gzr.

katavya

*

mamgalam

ava

tasa

athasa

nistanaya

(I) asti

KaL

kataviye

[ma]g[a]le

ava

r »

[ta]sa

athas a

ni[v]utiya

Shah.

kata[vo]

mamgala[rh]

yava

tasa

athrasa

nivutiya

nivutaspi

Man.

kataviye

magale

ava

tasa

athrasa

nivutiya

mvutasi

Dhazt.

■ • *

. . [1>

[a]va

tasa

athas[a]

hiphatiy[a]

(/) [a]thi

Jau.

kataviye

i

•4a

■ »

• •

■ .

■ ■ *

■

NINTH ROCK-EDICT

20 1

Gir.
KaL

Shah,
Man.
Dhau m

cha pi

va p[ u ]na

va puna

[cha heva]rh

vutam

imam

imam

una

v[u]te

sadhu dana iti (y) na

kachhami ti (/) e

kasham (/) ye

[kajshami ,ti (/) e

dane s[a]dh[u] ti (?) [s]e

tu etarisam asta
hi i[ta]Ie magale
hi etake magale
hi [i]tare magape]
[na]thi .

[s]e

Gir.

Kal.

Shah.

Man.

Dhan.

danam va ana[ga]ho va yarisarii dhamma-danaih va dhamanugaho va

sa[m]sayikye se {J) siya va
saSayike tarn (y) siya vo
£a[£a]yike se (7) s[i]ya va
. , . . [anu]ga[h]e v[a ad]i[se
dane anugah[e] va adi[s]e

tarn atham nivatey[a] siya puna no
tarn atham nivateyati siya puna no
tarn athram nivateya s[i]ya pana no
dha]mma-dane dh arh[rn anugah e] .
dhamma-dSne dh a mm anugah e cha

Gir. (K) ta tu kho

KaL {K) hi[da]lokike .

Shah. (K) ialoka

Man. (K) hidal[o]kike

Dhatt. (K).

Jan. (K) se chu kho mitena

mitrena va suhadayena [v]a natikena va sahayana va
chev[a] se (L) iyam puna dhamma-magale t akaliky[e]

puna dhrama-magalam akalikam
puna dhrama-magale akalike

sahaye[na p]i

cha vo
cheva
[m]i .

tarn
se

(L) ida
{£) iyam

ena

Gir. ovaditavyam tamhi tamhi pakarane [i]dam kacham idam sadha iti

KaL (M) hamche pi tarn atham no niteti hida atham palata anamtam

Shah. (M) yadi puna tarn atham na nivat[e] ia atha paratra anamtam

Man. (M) [ha]che pi tarn athram no nivateti [hi]da a[tha] paratra anata

Dhati. viyovadita i [tasi] pak[alana]si [iya]m ; . . .

J&u • yam . sadh[u]

Gir. imina sak[a] svagarh aradhetu iti
KaL puna pavasati (N) hamche puna
Shah, puflam prasavati (N) hamche puna
Man. puna prasavati (N) hache puna
Dhaiu . • . . . [l]adhayitave
yati m imena sakiye svage aladhayitave

(L) ki cha imina katavyataram

tarn atham nivateti hida tato

tarn tham nivateti tato

ta[m] athram nivat[e]ti hida tato

( L ) • - ........ ta[v]

(L) kim hi imena kataviyatala

Gir.

KaL.

Shah.

Man.

Dhatu

Jau*

yatha svagaradhi
ubhaye[sa]m. ladhe * hoti
u[bha]y[e]sa ladham bhoti
ubhayesam [ara]dhe hoti
.... [svagasa] al[adh]i

hida cha se athe

■

ia cha so atho
hida cha se athre

palata cha anamtam
paratra cha anamtam
paratra cha anata

KaL

Shah,

Man.

puna

punaih

punarh

pasavati

prasavati

prasavati

IMS

tena dhamma-magalen[a]
tena dhramamgalena
tena dhramagalena

Dd

2Q2

SYNOPTICAL TEXTS

TENTH ROCK-EDICT

Gzr m

(A) Devanampiyo

Priyadasi

raja

yaso

va

kit!

va

na

KaL

{A) Deva[nam]piye

Piy[a]dasha

laja

y[a]shd

va

kiti

va

no

Shah.

(A) Devanapriye

Priyadra£i

raya

yaSo

va

kitri

va

no

Man.

(A) [Devana]priye

PriyadraSi

raja

yaso

va

kiti

va

no •

D/iau.

(A) [Devanam]piye

Piyad[a]s[l

laja

yaso

v]a

MitT

va

n .

Gir.

KaL

Shah.

Man*

Dhau.

Jau.

r

mahathavah[a]
[majhathava
mahathavaha
mahathravaham
[ha]m

mafiate
manati
manati
manati .
mathn[ate]

anata
an[a]ta
anatra
anatra

[ya]m

yo

yaih

Pi

pi

Pi
i

yaso

yafio

ya[£o

[yaso]

[ya]so

va

va]

va

va

ki[t]i

kitri

kiti

k[it]T

ki[t]i

va

va

va

[v]a

va

Gir.

KaL

Shah.

Man.

Dhait.

yau.

ichh[at]i

ichhati

ichhati

ichhati

ichh[a]ti

tadatpano
tadatvaye
tadatvaye
tadatvaye
tadatvaye
tadatvaye

dighaya

ayatiye

ayatiya

ayatiya

[a] . .

a[ya]tiye

cha
cha
cha
cha

cha

me [ja]no
jane
jane
jane
. [ja]ne
jane

dhamma-susrurihlsa
dhamma-sususW
dhrama-su£rasha
[dhra]ma-suSrusha

[susa]m

dhamma-sususam

Gir. susrusata

KaL susushatu me

Shah, suirushatu me

Man. su£rashatu me

Dhau. [susu]s[at]u [m]e

yau. sususatu me

ti
ti
ti

dharhma-vutarh
dharhma-vatam
dhramma-vutaih
dh ram a-[vu tarn
dhaihma ...

cha
va
cha
cha]

anuvidhiyatam
anuvi[dh]iya[m]tu
anuvi[dhi]yatu
anuvidhiyatu

ti
ti

[me]

Gir.

KaL

Shah.

Man.

Dhau.

yau.

(B) etakaya
(B) dhata[k]aye
(B) etakaye
(B) etakaye
{£) etakaye

Devanampiyo
Devana[ih]piye
Devanapriye
Devanapriye

Piyadasi raja

Piyadasi laja

PriyadraSl raya

Priya[dra]£i raja

yaso

yasho

ya£o

yafio

[yaso

va
va

va
va

kiti

kiti

kitri

kiti

kit!

va
va
va
va
v]a

Gir.

KaL

Shah.

Man.

Dhau.

Jau.

i[chha]ti
ichha
ichhati
i[chha]ti
1 . .

(C) ya[rh] tu kichp] parik[a]mate
(C) am ch[a] kichhi lakamati
(Q ya[m] tu kichi parakramati
(C) . . . . [k]ichhi parak[r]ama[ti]
i [pa]lakama[t]i

. . . . . . . [tj

Devaham

Devanampiye

Devanampriyo

Devanapriye

Devanampiye

Devanampiye

Priyadasi
Piyadashi
Friyadra£i
PriyadraSi

Gir.

KaL

Shah.

Man.

Dhau.

yatt.

raja
laja
raya
raja

ta savam

ta [sha]va

tarn sav[r]am

tarii savram

paratrikaya

palariitikyaye

paratrikaye

parat[r]ikay[e

pal[atik]a[y]e

palatikaye

kimti
va kiti
va kiti
va k]i[ti]
. . kimti
va ki[ih]ti

sakale

sakale

sakale

sa[kale

saka[le

[sa]kale

a[pa]-parisrave

apa-p[a]lashave

aparisrave

apa}pa[r]isav[e]

apa-pal]isave

apa-palisave

TENTH ROCK-EDICT

20'

Gir.

KaL

Shah.

Man.

Dhau.

Jau.

asa

shiyati ti
siyati

siyati ti

[hu]v[eya t]i

[hjuveya ti

{D) esa
{D) [e>he
{D) eshe
(D) eshe
{D) pa[l]isa
(Z?). .

tu pari save ya apumnam

chu palisave e apune

tu parisrave yam apunarh

chu- pa[ri]save e - apu[ne]

(E) dukararh
(E) dukale
(E) dukare
(E) dukare
(E) [du]ka[Ie

Gir.

KaL

Shah %

Man.

Dhau.

Jan.

tu
chu
[tu]
chu

kho
kho
kho
kho

etaih
eshe
eshe
eshe

chhudakena va
khudakena va
khudrakena
khudakena [va
, , t[a agena]

janena
vagena
vagrena
va]gr[e]na

usatena
ushutena
usatena
[u]satena
. . [na

va anatra
va ana[ta]
va anatra
va ana[tra
sa]vam chs

Gtr. agena parak[r]amena savam parichajitpa

KaL agen[a pa]lakamena shava[m] palitiditu

Shah* agrena parakramena sava[m] paritijitu

Man. a[gre]na para[krame]na sav[ram] ,pariti(ji]tu

Dhau. paliti[j]i[tu] khudakena v[a] usatena va

Jau. . , [l]itijit[u] khudakena [v]a u[sa]fena va

Gir. usatena

m

KaL [u]shate[na] va

Shah, usate . . , .

»

Man. usateneva

■

Dhau. u[satena] chu
J an. usatena chu

dukararh
dukale

du[ka]re

[dukalatale]

dukalatale

(E) et[a] t[u] kho

(F) [h]e[ta chu] kho
(F) at[r]a chu

(F) atra tu \kho

ELEVENTH ROCK-EDICT

Gir. (A) Devinampriyo

KaL (A) Devanamp[i]ye

Shah, (A) Devana[rh]priyo

Man. (A) Devanapri[y]e

Gir. danam' yarisarii

KaL dane adisha

Shah, danam yadisam

Man. dane [a]di6e

Gir. samvibhago [va]

KaL shav[i]bhage I

Shah, samvibhago

Man. samvibhaga

Gir. dasa-bhatakamhi

KaL dasha-bhatakashi \

Shahi d a sa-bh a t akanam

Man, dasa-bhata[ka]si

Piyadasi
Piyadashi
Priyadra£i
PriyadraSi

raja

raya
raja

ev[a]m
hevam
evam
evaih

aha
ha

hahati
aha

(B) nasti
{B) nathi
(B) nasti
{B) nasti

dhamma-danarii
dha[m]ma-dane \
dhrama-dana
dhrama-dane

dharhma-samstavo* va

dhrama-samstav[e]
dhrama-samtha[v]e

dhaihma-sambadho
dhamma-shambadh[e] |
dh[r ]ama-s a mba[ rh]dh a
dhrama-sa[m]ba[rh]dh[ej

va

(C) tata
(Qta[ta]
(C) tatra
(Q tatra

idarh
eshe
etam
eshe

etarisam
h[e]dishe
ed[i]5arii
edifie

dharhma-
dhama-
dh[r]ama-
dhrama-

bhavat:

samya-p[r]atipati
shamya-patipati
sammma-patipati
samya-patipati

D d 2

matari pitara
mata-pitishu |
mata-pitushu
mata-[pitu]shu

sadhu

sus[r]usa
shushusha
sufirusha
su[Sru]shat

204

SYNOPTICAL TEXTS

Gir. ■ mita-[sa]stuta-natikanam

KaL mita-shamthuta-natikyanaih

Shah. mi[t]ra-samstuta-natikanaih

Man. mitra-saih[stuta]-natikana

Gir.
KaL
Shah.
Man.

i bamhana-s[r]amana[nam]
samana-[ba]rhbhanana
£ramana-bramanana
6ramana-bramanana

sadhu

Gir. prananam anaraihbho sadhu

KaL pananam anal[am]bhe

Shah, pranana anara[m]bho

Man. pranana " [ana]rabhe

{D) eta
(D) eshe
(D) etaiii
(D) [e>he

vatavyaih
vatav[i]ye
vatavo
vatavlye

pita va

pi[t]ma pi

pituna pi

pituna pi

va
pi

bhat[&]
bha[t]in£l
bhtatuna
bhratuna

Gir. pativesiyehi

KaL p[a]tiveshiyen[a]

Shah, prative&yena

Man. pative&yena

ida sadhu

iy[a]m shadhu

[i]ma[m] sadhu

iyam sa[dhu],

fda ka[tav]ya[rh]
iyam : kataviye
imam katavo
iyam kataviye

da[naih]
[da]ne
dana
dan[e]

putrena
pute[na]
putrena
putrena

va mita-sastut[a]-nat[i]k[e]na va

pi sh[a]vam[i]kyena pi mita-Samthutana

pi [spa]mikena pi mitra-samstutana

pi spamike[na] pi mitra~sam[stu]t[e]na

ava
ava
ava
ava

(E) so
(B) [4>
(E) so
(£) se

t[a]tha
tatha
tatha
tatha

Gir.
KaL
Shah.
Man.

Gir.
KaL
Shah.
Man.

karu

kala[mta]
karata[m]
karata[ih]

ilokachasa
hidalokikye
ialoka
hi[dalo]ke

aradho hoti parata

cha kaih aladhe hoti palata

cha a[ra]dheti paratra

[cha] kaih aradhe ho[ti pa]ra[tra]

pmnam
puna
puna
punaih

bhavati
pa£avati
prasavati
p[r]asavati

tena dhamma-danena

tena dham m a- danen a

[te]na dhrama-danena

te[na dhra]ma-danena

cha amnamtarh

ch[a] anata

cha anatam

cha ana[rh]tam

TWELFTH ROCK-EDICT

Gir. (A) Devanampiye

KaL (A) [D]evanapiye

Shah. (A) Devanampriyo

Man. (A) Devanapriye

Gir* [pa]vajitani

KaL pav[a]jita[n]i

Shah, pravraj ita[ni]

Man. [p]rava[ji]tani

Gir.
KaL
Shah.
Man.

cha

Piyad[a]si
[P]iyadash[i]
Priyadra£i
Priyadra&i

i

gharastani cha

gahathani va

grahathani cha

gehathani cha

[cha]
cha \
cha
cha

pujaya
puj[a]ye
pujaye
pujaye

pujayati ne

(JS) na
{B) n[o]
(.5) no
(B) no

raja
laja
raya
raja

pujayati
pujeti
pujeti
pujeti

tu

ch[u]

chu

chu

sava-pasamdani
shava-pasham[dan]i
savra-prashamdani
savra-pashadani

cha

d[a]nena cha
danena
danena
danena

vivadhaya
vividh[aye]
vividhaye
vividhaye

tatha danam va

tatha dane va

tatha [da]na - va

tatha dana - va

pu[ja]
puja
puja
puja

TWELFTH ROCK-EDICT

205

Gir m
KaL
Shah.
Man.

Gir.
KaL
Shah.
Man.

Gir.
KaL
Shah.
Man.

va
va
va
va

D[e]vanaihpiyo
Devana[ih]piye
Devanampriyo
[De]vana[ih]priye

mamnate
m[a]nati
manati
manati

yatha
atha
yatha
atha

kiti
k[i]ta
kiti
kiti

sara-vadhi .
^[a]la-v[a]dhi

sa[la]-vac[hi
sala-vadhi

asa
£iyati
siya
siya

Gir. sa[va-pa]saihdanaih (C) sar[a]-vadhi

KaL £[a]va-pa£adana (C) £ala-vadhi

Shah, savra-prashaihdanam (C) sala-vadhi

Man. savra-pashadana ti (Q sala-vrudhi

tu bahuvidha

na bahuvidha

tu bahuvidha

t[u] bahuvidha

(V) tasa tu idarii

(Z?) ta£a chu inam

(£>) tasa tu iyo

(J?) tasa chu iyam

mulam

1

mule
mula
mule

ya

a

yam
aril

vachi-gutl
va[cha]-guti
vacha-guti
vacha-guti

Gir. pasamda-garaha va no

KaL paSaihda-galaha va no

Shah, pash arhda-ga ran a va no

Man. pashada-garaha va no

kiihti
kiti
kiti
kiti

bhave
[£a]ya
siya
siya

atpa^pasaihda-puja
t[i] ata-pa£ada-[v]a puja
ata-prashaihda-puj a
ata-prashada-puj a

va
va
va
va

para-
pala-
pa[ra}
para-

aprakaranamhi
ap[a]k[a]I[a]na£[i]
[a]pakaranasi
apakaranasi

lahuka
lahaka
lahuka
lahuka

va asa

va £iya

va siya

Va siya

Gir. tamhi tamhi prakarane

KaL [ta]gi ta&i pakalan[a]§[i]

Shah, tasi tasi prakara[n]e

Man. tasi tasi pakaranasi

(E) pujetaya
(E) pujetav[i]ya
(E) pujetaviya
(E) pujetaviya

tu eva para-pasamda

chu p[a]la-pa[£a]da

va chu para-prasha[ihda]

va chu para-p[r]ashada

Gir. tena tana prakaranena

KaL tena tena akalana

Shah, tena tena akarena

Man, tena tena akarena

(/*) evam
\F) heva
(F) e[v]aih
(E) evam

karum atpa-pasaihdam

kalata . ata-paSada

karataih . ata-p[r]ashaihdaih

karataih atva-pashada

cha

badhaih
badham

vadhayati

vadhiyati

vadheti

■

vadhayati

■

para-pasaihdasa
pala-pa£ada 1 pi

para-prashamdarhsa pi
para-pashadasa pi

Gir. karoto

KaL kalata

Shah. ka[ra]min[o]

Man. karataih

atpa-pasadarh
ata-pa£ada
ata-p[rasharhda]
ata-pashacla

cha
cha

cha

cha
va
cha
cha

chhanati

chhanati

kshanati
•

chhanati

upakaroti
upakaleti
upakaroti
upakaroti

(G) tad-arhnatha
(G) tada anatha
(G) tada anatha
(G) tad-ariinatha

para-pasaihdasa
pala-pasada
para-[pra]shadasa
para-pashadasa

P 1
va

cha
pi
cha

pi cha

Gir. apakaroti {H)

KaL apakaleti {H)

Shah, apakaroti (//)

Man. apakaroti {H)

Gir. v[a] garahati

KaL va I ga[la]hati
Shah. ■ garahati

Man. va garahati

yo hi kochi atpa-pasamdarh pujayati para-pasamdarii

ye [h]i kechha [a]ta-pa£a<3a punati pala-pashada

yo hi kachi ata-prashadarh pujeti [para}p[r]ashada[m]

ye hi kechhi atva-pashada pujeti para-pasha da

savam
shave
savre
savre

at pa-p asa riida-bh a t iy a
at a-pash am[da]-bha t iy a
ata-prashada-bhatiya
atva-pashada-bhatiya

. kiihti atpa-pasamdam

va kiti \ ata-pashamda 1

va kiti ata-prashaihdarh

va kiti atva-pashada

206

G£r.
KaL
Shah.
Man.

SYNOPTICAL TEXTS

Gir.
KaL
Skak.
Man.

dlpayema
[d]ipayema
dipayami
dipayama

Gtr. upahanati

KaL ata-pashamdashi \

Shah, ata-prashadam

Man. atva-pasha[da]

iti so cha puna tatha karato atpa-pasamda[m] badhataram

she cha puna tatha | kalamtarii | badhatale \ up[a]hamt[i] |

ti so cha puna tatha karamtarh 1 ba[dhata]rarh upahamti

ti .... puna tatha karatam badhataram upahamti

(/) ta
(/)

(/)so
(/) se

dharhmam
d ham ni aril |
dhramo
dhramam

srunaru
shune[y]u
Sruneyu
grun[e]y[u

Gir, D[e]vanampiyasa ichha

KaL Devanampiyasha Ichha

Shah. Devanampriyasa ichha.

Man. Devanapriyasa ichha

samavayo eva

shamavaye vu

sayamo vo

samavaye vo

cha
cha \
cha
cha]

kimti
kimti
kiti
kiti

susumsera
shushusheyu
suSrusheyu
su5rushe[yu]

sadhu
shadhu

sadhu

sadhu

cha
cha
cha
cha

kimti
kiti i
kiti

[a]namamnasa
aihnamanasha
anamanasa
anamaijasa

til

ti
ti

(y) evam
(y) hevam
(y) evam
(y) evam

hi
hi
hi
hi

sava-pasamda
sava-pashamda I
savra-prashamda
savra-pashada

bahu-sruta
bah a- shut a
bahu-Sruta
bahu-£ruta

cha
cha
ch[a]
cha

asu

Gir. kal[a]nagama cha [a]su

KaL kayanaga cha | huveyu ti |

Shah. kal[ana]gama cha siyasu

Man. kayanagama cha [hiijveyu ti

(.ST) ye cha tatra tata prasamna

(K) e [cha] tata t[a]t[a] \ p[a]sh[arh]na I

(K) ye cha tatra tatra prasana

(K) e cha tatra tatra prasana

Gtr. tehi 1 vatavyarh

KaL te[hi va]taviye i

Shah. tesha[rh] vatavo

Man. tehi vataviye

(L) Devanampiyo no tatha danam va

(L) Devanapiye no tatha l danam va |

(L) Devanampriy[o] na [tatha da]na[rh va]

(L) Devanapriye no tatha danam va

pujam
puja
p[u]ja
puja[m]

Gtr. va

KaL va |

Shah, va

Man. va

mariinate
marhnatp] |
manati
manati

yatha
atha
ya[tha]
atha

kimti sara-vadhT asa

kiti sh[a]la-v[a]dhi Siya |

kiti sala-vadhi siyati

kiti sala-vadhi . siya

sarva-pasadanam
shava-pashamdatim |
savra-prashadanarh
savra-pashada[na]

Gtr. (M) bahaka cha

KaL (M) bahuka ch[a] \

Shah. {M) bahuka cha

Man. (M) [ba]huka cha

etaya atha
etayathaye \
etaye a[tha] .
etaye athraye

vyapata
viyapata |
vap[a]ta
vaputa

dhamma-mahamata cha
dh a[m]m a-maham at a |
dh[ra] ma-m a[h a]m atra
dhrama-mahamatra

Gtr. ithljhakha-mahamata cha vacha-bhumlka cha ane cha

KaL ithidhiyakha-mahamata j vacha-bh[u]mikya | ane va

Shah, i[stridhi]yaksha-ma[ha]matra [vra]cha-bhumika ane cha

Man. istrijaksha-mahamatra . vracha-bh[n]mika ane cha

nikaya
[n]iky[a]y[a]
nikaye
nikay[e]

1 The five last words are repeated thus : so cha puna tatha karatam.

TWELFTH ROCK-EDICT 207

Gir. (N) ayam cha etasa % phala ya atpa-pasarhda-vadhi cha hoti

KaL (N) iyam cha etisha | phale | yam ata-pashamda- vadhi cha \ hoti
Shah. (JV) imam cha etisa [pha]lam yam ata-pashada-vadhi [bh]o[t'f

Man. (N) iyam cha etisa phale yam atva-pashada-vadhi cha bh[o]t[f

Gir+ dhammasa cha dip[a]na

KaL dhammasha cha dipanai

Shah, dhramasa cha di[pana]

Man. dhramasa cha [di]pana

THIRTEENTH ROCK-EDICT

Gir. {A) . . ■ .

KaL (A) atha-[va]sha- | bhishita- 1 sha

Shah. (A) [atha]-vasha-a[bhis]ita[sa

Man. (A) [atha]-vashabhisita[sa]

no

[De]vanaihpiyasha

Devana]pri[a]sa

De[va]na[priyasa]

Piyadashine | lajinei
Pri[a]dra£isa ra[iio]
Priyadrasine rajine

Gir.
KaL
Shah.
Man.

Kalimga
Kaligya
Ka[liga]
[Ka]liga

vyita l

vi[j]ita

Mjita]

Gir. « . . . [v . dh]e

KaL [ta]pha apavudhe [i

Shah, tato apavudhe

Man. ....

(S) . . .

(B) diyadha-mite I
(£) diadha-mat[r]e
[B) [di]ya[c[ha]-mat[r]e

[sa]ta-sahasra-matram
3a]ta-[sha]hasha-nute \
£ata-sahasra-matre

pana-shat[a]-shaha[£]e | ye
prana-5ata-[saha]sre y[e]
prana-[£ata-sa] .

tatra hatam bahu-tavatakam
tata hate i bahu-tavatake i
tatra hate bahu-tavata[ke]

Gir. mata (C) tata pachha adh[u]na ladhesu Kalimgesu

KaL va mate (C) tat[o pa]chha i adhuna ladhesha | Kaligyeshu i

Shak [va] m[utej (C) tato [pa]cha a[dhu]na Iadh[e]shu [Kaligeshu]

Man. . . [mjtjte (C) [tato] pacha . adhuna la[dhe]shu Kaligeshu

Gir* ti[v]o dhammavayd . . . - - , . » .

KaL tive I dhamma[vay]e dharhma-k[a]mata \ dhaihmanushathi cha |

Shah, [tivre dhrama-£ilana] dh r a[ma-ka]m at a dhramanu^asti cha

Man. ti[vr]e dhrama[va]ye . . . . . . [dhra]manu[£a]sti [cha]

*

Gir. * . . . . v . [sa]yo Devanampriyasa

KaL Devanampiyasha I (D) sh[e] athi anushaye \ Devanampiya[sh]a i

Shah. Devanapriyasa (D) so [a]sti anusochana Devanap[ria]sa

Man. [De]vana[pri] . . . . (£)) - ;

n

Gir. [v * j -] . ' . r • ■ [va]dho

KaL vijin[i]tu I Kaligy^ni \ (E) avijitam hi | vijinamane | e tata | vadha

Shah, vijiniti Kaliga[ni] (J£) avijitam [hi vi]jinamano yo tat[r]a vadha

Man. ,

208

SYNOPTICAL TEXTS

Gir.

va

maranam

■

va 1

apavaho

. va

janasa

ta 1

badham

*

KaL

va |

malane

va |

apavahe

Mi

jan[a]sha |

[sh]e

badha |

Shah.

va

marahath
•

va

apavaho

va

janasa

tarn

badharh

Man.

• .

[marane

va

apavahe

va

janasa]

se

[badham]

Gir.
KaL
Shah.
Man.

Gtr.
KaL
Shah.
Man.

Gir.
KaL
Shah.
Man.

Gir.
KaL
Shah.
Man.

Gir.
KaL
Shah.
Man.

Gtr, vedana-mata

KaL vedaniya-mute |

Shah. v[e]dani[ya]-ma[taih]

Man. vedaniya-mate

cha g[u]r[u]-mata cha
g[u]l[u]-mut[e] cha |
guru-mata[m] cha
guru-mate [cha

Deva[nampi] . . [sa] (F) . . . ,

Devanam[pi]yasha \ {F) iyarh

Devanampriyasa (F) idaih

Devanapriyasa] (F) [i]yarh

Pi
P*
[pi]

chu |
chu

chu

tato i
[tato]
tato

galu-matatale | D [e] vanarhpiy asha (G) [ya] tata
guru-matataram [Devanam]priyasa {G) ye tatra

. . . bamhana va samana va ane -

vashati b[a]bhana va sham a va ane va pa£amda gih[i]tha
vasati bramana va §rama[ija] va a[m]ne va prashathda gra[ha]tha

va
va
• >

ye£u
yesu
[ye]su

vihita
vihita
[vihijta

[e]sh[a]

esha

esha

a[gabhu]t[i]-shushusha

agrabhuti-suSrusha

[a]grabhu[ti]-su£rusha

matrp] pitari
m[a]ta-piti-
mata-pitushu
mata-pi[tu]sh[u]

susumsa
shushusha
suSrusha
su[3ru]sha

guru-susumsa
galu-shusha
guruna susrusha
guru-su§rusha

mita-samstata-sahaya-natike[su]
mita-shamthuta-shahaya-natikeshu
mitra-samstuta-sahaya-natikeshu
mit[r]a-sa[ih]stu •

dasa-
daia-

■

dasa-

[bha] .

bha[ta]kash[i
bhatakanam

sha]m[y]a-patipati
samma-pratipa[ti]

diclha-bhatita
dridha-bhatita

tesham taita
tesha ; tatra

hoti
bhoti

Gir . ; . . - . abhiratanarh va vmikhamana {H) yesam

KaL [upa]ghate va vadhe va abhilatanam va vinikhamane {H) yesham

Shah. [a]pag[r]atho va vadho va abhiratana va nikramanath {H) yesha

Man* [va]dh[e] va abh[iratanaih] va vini[k]ramani {H) yesha[m]

Gir. va [p.] •

KaL va pi shuvihi[t]anam

Shah, va pi suvihitanam

Man. va pi s[u]vih[itanam]

shinehe

[si]ho

si[ne]he

avipahine

aviprahino

avipahin[e

e tanam mita-£amth[u]ta-
[e te]sha mitra-samstuta-
e] ta[nam] mitra-[sam] . , , .

Gir.
KaL
Shah.
Man.

. . Qi]aya-natika

sha[h]aya-[na]tikya

sahaya-natika

vyasanam

viyashanarh

vasana

prapunati
papunata
prapunati

tata so pi
tata she [p]i
[ta]tra tarn pi

tesa

t[a]namev[a]
tesha vo

THIRTEENTH ROCK-EDICT 209

Gir. [u]paghato hati (I) patibha[g]o chesa s[ava]

KaL upaghat[e] hoti (7) patibhage cha esh[a] sh[a]va-manu[shana]m

Shak apaghratho bhoti (/) pratibhagaih cha [e]taih savra-manu£anam

Man ' . . . [esha] savra-manuSanaih

Gir. - . * . - - - , - . . • '

KaL gul[u]-m[a]te cha D e van a[m]p iy ash a (7) n[a]thi cha she jan[a]pade yata

Shah, guru-mataih cha Devanampriya[sa] (7) nasti cha

Man. guru-mate cha Devanampriyasa (y) nasti cha se janapade yatra

Gir. ... sti ime nikaya anatra Yone[su] . . . . - .

KaL nathi ime nikaya anata * Y[o]nesh[u] bamhmane ch[a] shamane cha
Shah,

Man. nasti ime ni[ka]ya a[na]tra Yoneshu [bramane cha] 6ra[mane] . .

Gir. . . . , . . [mh]i yatra nasti manusanaih ekataramhi

KaL nathi cha kuvapi jan[a]padashi [ya]ta n[a]thi m[a]nushan[a] | ekatalashp]

Shalt. ekatare

Man. . . . pi {janapada]si ya[t]ra . • , . .

Gir. pasamdamhi na nama prasa[d]o (K) y[a]vata[k]o j[ano]

KaL [p]i 1 pashadashi 1 no n[a]ma pashade 1 (K) she ava[ta]ke jane |

Shah, pi prashadaspi na nama prasado {K) so yamatro [ja]no

Man. . . , , na nama prasade (K) se yavatake jane

Gir. [ta]d[a] - . - • -

KaL t[a]da Kali[m]geshu | {ladheshu ha]te ch[a] mat[e] cha [ [apavudhe]

Shak tada Kalige [ha]ta cha mut[o] cha apav[u^ha]

Man. tada Kaligesh[u] hate cha apavudhe

Gir. . . , . - • - . sra-bhago va garu-mat[o]

KaL [cha 1] tato shat[e] bhage va 1 shah[a]sha-bhpge va \ aja gulu-mate

Shah, cha tato £ata-bhage va sahasra-bhagam va [a]ja guru-matam

Man. cha ta[to] Sata-bhage va salrasra-bhage va aja guru-ma[te]

Gir. Devanaih

* * ■ *•

KaL va| Devana[m]piyastja . -. ' . . .

Shak v[o] Devanampriyasa (Z) yo pi cha apakareyati kshamitaviya-mate va

Man. [va] DevahapriyaJWJ (L) . . . . pa[ka] . v . [mi]tavi . . . •

Gir. . . , na ya saka chhamitave (M) ya cha pi afaviyo

K.aL * * • ■ * • * . m • * #■ ■ •

Shah. Devanamp[r]iyasa yam Sako kshamanaye (M) ya pi cha atavi

Man. . . . . , . ... (M) . . [pi cha] atavi

Gir. D[e]vanampiya[sa] pijite pati . . . - ... • -

KaL * . . * - • . # . * . • • * • *

Shah, Devanampriyasa vijite bhoti ta pi anuneti anunijapeti

Man. Devanapriyasa vijitasi hoti [ta] pi a[nuna]ya[ti a]nu[nijha]paya[ti]

i«* e e

2IO

SYNOPTICAL TEXTS

Gir.
KaL
Shah,
Man.

. ♦ chate te[sa]ih D e vanampiyasa

{N) anutape pi
(N) [anu]tape pi

cha
cha

prabhave Devanampriyasa
prabhave Devanapriyasa

vuchati tesha
vuchati [tejsha

kiti

Gir.
KaL
Shah.
Man.

* . . . . [ney]u
avatrapeyu na cha [ha]ihneyasu

{O) ichha
(O) ichhati
{O) . chha

. sava-

. . . sha[va]-

hi D [e]vanampr iyo savra-
■ vanapri[y .] . .

Gir.
KaL
Shah.
Man.

bhutanam achhatirii cha sayamam cha samachairarh ch[a] madava cha

[bhu] [shayama shamacha]liya[m] madava ti

bhutana akshati sa[rii]yamam sama[cha]riyaih ] rabhasiye

Gir.
KaL
Shah.
Man.

in • ■

(P) iyaih vu
(P) ayi cha

mu , •

mukha-mut[a]

[mukha]-mute

vijaye
v[i]jaye

Devanaihpiyesha ye dha[m]ma-
Devanampriya[sa] yo dhrama-
D[e]vanapriyasa ye dhrama-

Gir.
KaL
Shah.
Man.

vijaye (Q) sh[e] cha
vijayo {Q) so cha
vijaye (Q) se cha

puna
puna
[puna]

[la]dh[o]
ladhe
ladho
la[dh]e

* * ■ *

nampnyasa
Devana[mp]i . .
Devanaihpriyasa
[Deva]napri[ya]sa

idha

iha
hida

cha
cha
cha

Gir.
KaL
Shah*
M$m.

[sa]vesu
shaveshu
saveshu
sa[vr]eshu

[<*.]

cha
cha
cha

4

ateshu a
amteshu [a]
amteshu a

shashu
shashu
shashu

pi [yo]jana-shateshu at[a]
pi yojana-6a[t]eshu yatra
pi y[o]ja[na-3a]t[e]shu . . .

Gir.
KaL
Shaft.
Man.

Atiyoge
Amtiyoko
. . tiyo[ge

nam[a]

nania

nama

\r*
KaL
Shah.
Man.

chatparo
chatali 4
chature 4

rajano
lajane
rajani

[Yo]na-raja
Yo[na-la] . ;
Y[d]na-raja.
Yo]na{raja]

Turamayo
Tulamaye
Turamaye

param

[pajam

param

cha tena

cha tena A[ih]tiyogena
cha tena Atiyok[e]na

cha

[na]m[a]
nama

[A]mt[ek]ina
Amteki[ne
Amtikini
Amt[e] . , . .

cha -
na]ma
nama
[nama

Maga
Maka
Maka
Ma]ka

Gir.
KaL
Shah.
Man.

cha . .
nama
nama
na[ma]

Alikyashudale

AUkasudaro

AHkasudare

nama
nama
nama

nkfiarh

nicha

nicha

Choda-Pamdiya
Choda-Parhda

• ft

Choda-Pamdiya

avam

ava

a

Gir.
KaL
Shah.
Man.

Tambapamniya
Ta[m]bapam[ni]ya
Tamb ap a[m]niya

hevamev[a]

(R) hevameva
(R) [e]vameva
(K) evameva

idha raja~vi[sa]yamhi

[hi]da Ia[ja]-vi£avashi

[hi]da raja-vishavaspi

[hida] raja-vishava[si]

THIRTEENTH ROCK-EDICT an

■ +

Gir* [Y]o[na}Kambo . ■ V •

KaL Yona- Kamboj eshu Nabhak[a]- Nabhapam tishu Bhoj a- Pitinikye[sh]u

Shah. Yona-Ka[m]boyeshu Nabhaka-Nabhitina Bhoja-Pitinikeshu

Man. Y[o]na-Kam[bojeshu] Nabhaka-[Na]bhapa[m]tishu [Bh]o[j a-Pi]tini[ke]shu

Gir. . mdhra- Parirhdesu savata Devanampiyasa dhaihmanus[a]stirh

KaL [Adha]-P[a]lade[sh]u [sha]vata [D]eva[na]mpi[ya]sha dhaihmanu[sha]thi

Shah. Amdhra-Palideshii savatra Devanampriyasa dhramanuSasti

Man. Adha-[Pa] . . . . . . ' '

— - —

i ■

Gir* anuv[a]tare (S) yata pi duti , . . . *

KaL anuvatamti {S) y[a]ta pi duta Devana[mp]iyasa no yamti t[e] pi

Shah, anuvatamti (S) yatra pi Devanampriyasa duta na vrachamti te pi

Man. . « . . . (S) [yatra pi du]ta [De]vanapriyaga na yamti te pi

Gir. : . . . . . . . . [na > dta— **

KaL sutu Dev[ana]rhp[i]namya dh[amma]-vutam v[i]dh[a]na[m] dhammanusa[th]t

Shah, irutu Devanampriyasa dhrama-vutam vidh[a]nam dhramanu£asti

Man. Srutu Devanapriyasa dhrama-vuta vidhana[ih] dhramanu&asti

Gir. cha dhamam anuvidhiyare ,

KaL dha[m]ma[ih] anuvidhiyarha [a]nuvidhiyisama [ch]a {T) ye se

Shah. dhramaih [a]nuvidhiyarhti anuvidhiyifiam[ti] cha (T) yo [sa]

Man. dhra[ih]ma[ih] anuvidhiyamti [a]nuvidhiy[i£aihti cha] (7) [ye se]

Gir, [ v ]ij a y° savatha puna vijayo

KaL [la]dhe etakena hoti savata vi[ja]ye

Shah, ladhe etakena bho[ti] savatra vijayo sava[tra] pu[na] vijayo
Man. ladhe e[ta]ke[na ho]ti savra[tra] vi[jaye] ...

Gir. piri-raso sa (If) ladha sa plfi hoti dhamma-vijayamhi

KaL piti-lase se (if) gadha sa hoti piti piti dharhm[a]-vijayashi

Shah, priti-raso so {U) ladha bh[oti] priti dhrama-vijayaspi

Man

Gir. , . . m

KaL {V) lahuka y[u] kho sa piti {W) palamtikyameve * maha-phala

Shah. (V) lahuka tu kho sa priti (Z^) paratri[ka]meva maha-phala

Man. ■ . . . {W) paratrikameva maha-phala

Gir. . , . . ih[p]riyo (X) eta[ya atha]ya ayam dhamma-

KaL mamnam[ti] Dev[e]nam[pi]ne (X) etaye cha athaye iyam dha[m]ma-

Shak mfenati Devana[m]priyo (X) etaye cha af haye ayi dhrama-

Man. [ma]nati De[va]napri[ye] (X) e[ta]ye cha [a]thray[e] iyam dhramma-

Gir. [1] , . . . • . . • . [va]m vijayam ma

KaL lipi likhita kiti puta papota me a[su] nava[m] yijay[a] ma

Shah, dipi nipi[sta] kiti putra papotra me asu navam vijayam' ma
Man. dipi li[khi]ta kiti putra prap[o]tra me a[su] nava[m] vp]. . . .

e e 2

212

SYNOPTICAL TEXTS

Gir. vijetavyam mamna sarasake eva vijaye chhati cha . "■ *

KaL vijayatavlya manishu shayakashi no vi[ja]yashi khamti cha laihu-

Shak. vijetav[i]a manishu spa[kaspi] yo vijay[e -kshamjti cha lahu-

r Man. .... [tavfjyarh manpshu saya] . * : . . * . ' .

Gir. .

KaL damdata [cha] lochetu tameva cha vijayam manatu ye

Shah. da[m]data cha rochetu tarn cha yo vija mana[tu] yo

Man. . . . , ■ 1 ■ .

Gir. . . . . . * kik[o] ch[a pa]r[alo]ki[ko] . .

KaL dhamma-vijaye (Y) she hidalokikya palalokiye (-2) shava

Shah, dhrama-vijayo (Y) so hidalokiko paralokiko (2) sava-

Man (K) . , hidaloke paralokike (Z) sava

Gir. . . '. . . . . . . • . * - .

cha ka nilati hot[u] uyama-lati (AA) sha. hi

Shah, chati-rati bhotu ya [dh]ramma-rati (-4-4) sa hi

Man. cha [ka] nirati hotu ya dhrama-rati {AA) sz hi

■ '. r

t .■■ ■

Cr^V. ilokika cha paralokika cha

KaL hi[da]lokika pa[la]lokikya
Shah, hidalokika paralokika
Man. [i]aloki[ka] paraloki[ka]

FOURTEENTH ROCK-EDICT

■

Gir. (A) ayam dhamma-Iipi Devanampriyena Priyadasina r[a]na

KaL {A) iyam dhama-lipi Dev[anamp]i[y]e[n]a [P]iyadasina lajina

Shah. {A) ayi dhrama-dipi Devanampriyena Pri6i[na] rafia

Man. (A) [i]yam dhrama-dipi De[va]napriyena Pri[ya] [j* na ]

Dhau. (A) iyam dharhma-Kpi De[v]anampiyena Piyada[sin]a lajpna]

■

■■

Gir. l[e]khapita asti eva samkhit[e]na asti majhamena asti vistatana
KaL likhapita athi yeva sukhitena [a]thi majhimena - athi vithatena
Shah, nipesapita asti vo samkshitena asti yo vistritena
Man. [likhapita] . - . - - - * • • • • -

Dhau. [likha] , ... ' . . . ; athi majjhimena] .
Jau. . . . . .. .. . - [ma]jhime[na] ath[i] vithatena

Gir. (B) na cha sarvam [sa]rvata ghatitam (C) mahalake hi vijitam

KaL (B) no hi savata save [gha]tite (C) mahalake hi vijite

Shah. {B) na hi savatra sasavre gatite (C) mahalake hi vijite

Man. . . - . . ... . . .

Dhau. [B) . . [h]i save sav[a]ta ghatite {€) mahamte hi vijaye

Jau. (B) [no] hi save savata ghatite (C) mahamte hi vijaye

FOURTEENTH ROCK-EDICT

213

Gir. bahu cha
KaL bahu cha
Shah, bahu cha

Man .

Dhau* bahu[k]e cha
Jan.

likhitam

likhite

Hkhite

[likhite

likhite

likhapayisaih
lekhapefiami
Iikha[p]e£ami
Kkha]pe[£a]mi
Hkhiyis .

cheva
cheva
cheva
che[va]

(D) asti cha
nikyarh (D) athi cha
(Z>) asti chu
(D) [asti chu]
(D) [a]thi . .

ni . . .

Gin eta karh puna

KaL heta puna

Skak. atra puna

Man. [a]tra puna

Dhau. . „ ,

puna
pun[a]
puna
puna

vutam

Ia[p]it[e]

[la]pitarh

la[pite]

[vujte

tasa

tasha

tasa

tasa

ta[sa]

tasa
tasha
tasa
ta[sa]

athasa
athasha
[ajthasa
a[thra]sa

madhurataya
madhuliyaye
madhuriyaye
[madhu]riyaye

• [yMe]

[sa] madhuliyaye

Gir.

kimti

■

jano

tatha

patipajetha

tatra

KaL

yena

jane

tatha

patipajeya

(E) she

shaya

ata

Shah.

ye[na]

jana

tatha

patipajeyati

(B) so

siya

va

atra

Man.

[yejna

jane

ta[tha]

patipaje[ya]ti

(£) se

[si]ya

atra

Dhau.

[k]iihti

cha

j[a]ne

tatha

patipajeya ti

P*

chu

heta

yau.

kimt[i]

cha

jane

tatha

patipajeya ti

{£) e

pi

chu

heta

Gir. ekada

KaL k[i]chhi

Shah, kiche

Man. ki[chhi]
Dhau.

yau.

asamat[a]ih Kkhita[m] asa
asamati likhite
asamatam likhitam
. . . [t]i likhi[t.]
asamati Hkhite s] , -

desam va sachhaya [ka]ranam va

disha va shamkheye kalanam va

defiam va sathkhay[a] karana va

. . . . va [samkha]ya ,

. . sam * . [lochay]itu

Gir* [a]Iochetpa lipikaraparadhena va
KaL alochayitu 1 i [p]i kal ap al adhena va
Shah, alocheti dipikarasa

va aparadhena

Man.

Dhau.

yau.

k[a]l[a] . .

II. THE TWO SEPARATE ROCK-EDICTS

FIRST SEPARATE ROCK-EDICT

Dhau. (A) [Devana]rh[pi]y[asa vacha]nena Tosaliyam ma[ha]mata

y&u> (A) Dev[a]nampiye he[va]m [a]ha (B) Sam[a]payam mahamata

Dhau. [naga]Ia-[v]i[yo]halak[a va]taviya (B) [am kichhi dakha]mi

yau. [na]gala-viyohalaka hefvaih va]tav[i]y[a] (Q am kichhi dakhami

Dhau. hakam tarn ichhami. k[i]m[t]i kam[mana pa]ti[paday]eham

yau. ha[ka]m [tarn] ichham[i k]imt[i karii kamana pa]tipatayeham

214 SYNOPTICAL TEXTS

Dkau. duvalate cha alabheharh (C) esa cha me mokhya-mata duva[Ia]
Jau. duvalate cha alabheham (D) es[a] cha me mokhiya-mata duvalam

Dkau. [etasi athajsi am tuph[esu] anusathi (D) tuphe hi bahusu pana-
Jau* a[m] tuphesu anusathi (£) phe hi bahusu pana-

Dkau. sahasesum a[yata] p[a]na[yam ga]chh[e]ma su munisanam
Jau. sahasesu [a]ya[ta] p[a]na[yam] gachhema [su] m[u]n[i]s[a]na[ih]

Dkau. (£) save mutiise paja mama (F) ath[a] pajaye ichhami h[a]ka[m]
Jau. (F) sava-mu[n]a me paja {£*) atha pa[ja]ye ichham[i]

T

Dkau. [kimti sa]ve[na hi]ta-sukhena hidalo[kika]-palalokike[na] y[ujev]u

yau. [kim]t[i] me savena hita-sukhena y[u]jeyQ ti hi[dal]o[g]ik[a]-palalokikena

Dkau. [t]i [tatha . . . , muni]sesu pi [i]chhami [ha]ka[m] (G) no cha

yau. [he]meva me ichha sava-munis[e]su (//) no chu tu[phe]

Dkau. papunatha av[a]-ga[m]u[k]e [iyaih athe] (//) [k]e[chha] v[a] eka-

Jau. . [e]tam [p]a[p]unatha ava-gamu[k]e [i]yam ath[e] (/) kecha eka-

Dhau. puli[se] .... nati e[ta]m se pi desam no savam (I) de[kha]t[a hi]
yau. [muni]s[e] pa[p]unati se pi desam no savam (y) dakhatha hi

■

j m

Dkau. [t]u[phe] etaih suvi[hi]ta pi , {y) [n]itiyam eka-pulise [pi athi] y[e]
yau. [tuphe] pi suvita [p]i (K) bahuka athi ye eti eka-munise

Dkau. bamdhanam va p[a]iikilesaih va papunati {K) tata hoti akasma
yau. ba[m]dhanam pali[kile]saih [p]i papunati (L) tata [ho]t[i aka]sm[a]

Dkau. tena badhana[m]ttk[a] amne cha hu jane da[v]iye.

yau. ti ten[a] badhana[rh]ti[ka anye] cha [va]ge bahuke

Dkau. dukhTyati (L) tata ichhitaviye tuphehi kimti m[a]jham patipadayema
yau. vedayati (M) tata tuphe[hi ichhi]taye kimti majham [pa]tipatayem[a]

Dkau. ti (M) imeh[i] chu [jateh]i no sampatipajati isaya asulopena

yau. (JV) imehi jate[hi] no [pa]tipa[ja]ti i[s]a[ya] asulopena

Dkau. ni[thu]liyena tulanafya] anavutiya alasiyena k[i]lamathena

yau! [ni]thu[Ii]ye[na] t[ul]aya [a]na[v]uti[ya ala]s[y]e[na ki]lamath[e]na

Dkau, (N) se ichhitaviye kitim ete [jata no] huvevu ma[m]a
yau. (O) hevam ichhit[a]vi[y]e kimti me et[a]ni jata[ni n]o hveyu

Dkau. ti (O) etasa cha sava[sa] mule anasulope a[tu]I[a]na cha

yau. ti {F) savasa chu iyam mfl[le] a[n]a[s]u[lo]p[e atulana] cha

Dkau. (F) niti[ya]m e kilamte siya [na] te uga[chha]

yau. (0 ni[tiya]rh [e]y[am k]il[amt]e [siya].... samchalitu uthay[a]

■

FIRST SEPARATE ROCK-EDICT 215

Dhau. samchalitaviy[e] tu va[t]ita[v]iy[e] etaviye va (£?) hevammeva

?au. samchalitavye tu v[a]titaviya [pi] etaviye pi nit[i]yam (R) eve

Dhau. e dapcheya] t[u]phak[a] tena" vataviye anaifane dekhata

Jan. . dakh[e]ya * ana[ih]ne nijhap[e]ta[vi]ye

*

Dhau. hevam cha hev[a]ih cha [D]evanaihpiyasa anusathi (/?) se

Jail. heva[ih hevam] cha Devanam[p]i[ya]sa an[u]sa[thi ti] (S) [eta]m

. — M J| _

Dhau. mah[a-pha]le [e] t[a]sa [sampa]tipada maha-apaye asampatipati
yau. [sampatipa]ta[yaih]tam maha-phale hoti asampatipati mahapay[e] hoti

Dhau. (S) [vi]pat[i]padayamme hi etam nathi svagasa [a]l[a]dhi no Iaj[a]la[dh]i
Jau. (T) vipatipatayamtam no svag[a]-aladhi no lajadhi

F 1 '

1

Dhau. {T) dua[ha]le hi i[ma]sa kamm[asa] m[e] kute man[o]-atileke
yau. {U) du[a]hale etasa [karh]masa sa me k[u]t[e ma]n[o-ati]Ie[ke]

Dhau. (U) sa[m]patipajam[i]n[e] chu [etam] svaga[ih] aladha[yi]sa[tha]
yau. (V) [etam sampatipajamlne mama] cha ananeyam esatha

Dhau. [mama cha a]naniyam ehatha {V) iyam cha l[i]p[i] t[i]sa-na[kha]tena
yau. svagam cha ala[dha]yisa[th]a {TV) iyam cha li[p]E anutisaih

■

Dhau. so[ta]viy[a] ( W) amta[l]a [p]i cha [t]i[s]e[na kha]nasi kha[nas]i

yau* sot[a]v[i]ya (X) [a]la [p]i kha[ne]na sota[vi]ya

. ^ _ ' ■ (

Dhau. ekena pi sotaviya (X) hevaih cha kalaihtam tuphe chaghatha

yau. ek[a]k[e]na pi (Y) . m[i]ne ch[aghatha]

Dhau. sampa[ti]pad[a]y[i]tave ( Y) [e]t[a]ye athaye iya[m l]i[p]i likhit[a h]ida ena
yau. ' . . . . . • tave {Z) etaye cha ath[a]ye iyam [li]khita p]ipi ena

Dhau. nagala-vi[y]o[ha]laka sas[v]ataih samayam yujevu t[i] ...

yau. mahamata nagalaka sa[s]vata[m] sama[ya]ih [etam] yu[j]ey[u] t[i] ena

Dhau. . . [na]sa akasma [pa]libodhe va [a]k[a]sma paliki[l]e[s]e va no siya
yau. [muni]s[a]nath [a] ..... ne [pal]i[k]t

\ 1 , *

Dhau. ti (Z) etaye cha athaye haka[m] . • . . mate p[a]mchasu pamchasu
yau. . . . . ye [pa]mchasu pamchasu

Dhau. [va]sesu [n]i[kha]may[i]sami e akhakhase a[cham]d[e]

yau. va[sesu] anu[sa]yanam nikhama[y]isami mahamata[m] achaihda[m]

■

Dhau. s[a]khinalaihbhe hosati etam atham janitu [ta]tha kala[rh]ti

yau. aphal[usa]m ta . . . - . . . - . - ■". . . •

Dhau. atha mama anusathi ti {A A) Ujenite pi chu kumale etaye v[a]

y Qflt. urn . . m . • ■ * pi kumale [v] . . ta

2i6 SYNOPTICAL TEXTS

Dkau. athaye [ni]khama[yisa] hedisameva vagarh no cha atikamayisati

Jau. . , . m[ayi] . . . , \

Dhmi. timni vasani (BB) hemeva T[a]kha[s]ilate pi {CC) [a]da a

7«»- • - • • [la]t[e}

Dkau. te mahamata nikhamisaihti anusayanath tada ahapayitu atane
Jau. vachanik[a] ada [anusa]yanam n[ikha]mi[saih]ti a[ta]ne

Dkau. kammam etam pi janisamti tarn pi ta[th]a kalamti

J mi. ka[mma]m [yitu tarn pi tatha] kalamti

D/tau. a[tha] lajine anusathl ti

Jau. [atha] - :

SECOND SEPARATE ROCK-EDICT

Dkau. (A) Devanampiyas[a] vachanena Tosaliyariv kumale mahamata cha
Jau. (A) Devanarhpiye hevaih a[ha] {B) Samapayam mahamata

Dhau. * vataviya (£) am kichhi dakhamp] h[akam tarn i] . . . .

Jau. l[a]ja-vachanik[a] vataviya {€) am kichhi dakh[a]mi hakam tarn i[chh]ami

Dkau ■ - duvalate cha alabheham (C)

Jau. hakam k[im]ti kam kamana patipatayeharh duva[la]te cha alabheham {D) esa

Dkau. cha me mokhya-mata duvala etasi athasi am tuphe[s]u . . . ,

Jau. cha me mokhiya-mat[a] duval[a] etasa a[tha]sa a[m] t[uph]esu anusa[thi]

Dkau, , - . . mama (JS) ath[a] pajaye ichhami hakam ki[m]ti

Jau. {E) sava-munisa me paja {F) atha pajay[e] ichhami kimti me

Dkau. savena hi[ta-sukhe]na hidalokika-palalokikaye yujevii ti

Jau. savena hita-su[kh]ena yu[je]yu 1 ti hidalogika-palaloki[k]e[na]

Dkau. h[e]v[am] - . , . , . (F) siya amtanarh avijitanam

Jau. hevaih me va me ichha sava-munisesu (G) siya amtanarh [a]vijitanam

Dkau. ki-chha[mde] su laja [aphesu] . ♦ (G) , * , . mfajva ichha mama arhtesu

Jau. kim-chharhde su laja aphesu ti (H) etaka [va] me ichha [a]rhtesu

Dkau. . . . i [p]a[p]unevu te iti Devanaihppy] , [anu]v[i]g[ina] mamaye

Jau. papuneyu laja hevaih ichh[a]ti anu[v]i[g]ina hve[yu]

Dkau. huvevu ti asvasevu cha sukhammeva lahevu mamat[e]

Jau. mamiyaye [a]svaseyu cha me sukhaih[m]ev[a] cha lahey[u] mamate

Dkau. no dukha[m] h[e]va[rh] . . . un[e]vu iti khamisati ne

Jau. [n]o kha[m] hevaih cha papuneyu kha[m]i[sa]ti ne

1 The last eight words are repeated thus : [a\tha pajaye ichhami Hm\ti\ m[e] savena hita-
sukk\e\na yujeyu.

SECOND SEPARATE ROCK-EDICT 217

Dhau. Devanampiye [aph]aka ti e chakiye khamitave mama nimitam [va]

Jau* laja e s[a]kiye khamitave mamam nimitam

Dhau. cha dhammarh chalevu hidaloka palaloka[m] cha

Jau* cha dhammajm] chaley[u] ti hida!og[aih] cha palalogam cha

Dhau* aladhayevu {H) etasi athasi haka[rh] anusasami tuphe

yau. aladhayey[u] (/) etaye cha athaye hakam tupheni anusasami

Dhau. ana[n]e [e]takena hakam anusasitu chhamdam cha veditu

yau 9 ana[ne etajkena [ha]kam tupheni a[nu]sasitu chhaihda[rh cha] vedi[t]u

Dhau. a [hi] dhi[t]i patimna cha mama [a]jala (/) s[e] hevam katu

Jau* a mama dhiti patimna cha achala {J) *sa hevam [ka]tu

Dhau. kamme chal[i]t[a]v[i]ye asv[asa] ♦ [cha] tani ena

yau. k[am]me [cha]litaviye asvasa[n]iya ch[a] te en[a] te

Dhau* papunevu iti atha pita tatha Devanampiy[e] aphaka atha cha

Jau. papuneyu a[th]a pita [h]evarh [n]e laja ti atha

Dhau. atanam hevam Devanampiye [a]nukampati aphe atha cha paja

yau. [a]tanam anukampatfi he]vam a[ph]eni anuka[mpa]ti atha paja

+

Dhau. hevam may[e] D [e] vanampiyasa (y) se hakam anusasitu [chha]rhda[m]

Jan. hevam [may]e la[j]ine (J£) tupheni hakam anusasita [chh]aihdam j

i

Dhau. ch[a veditu tu]phak[a] desavutike

yau, [cha v]e[di]ta [a ma]ma dhiti pati[m]na cha achala [saka]la-desa-ay[ut]ike

Dhau. hosami etaye athaye {K) patibala hi tuph[e] asvasanaye hita-

Jau* hosami et[a]si [a]thas[i] (Z) [a]lam [h]i tuphe asvasa[na]ye hi[ta]-

Dhau. sukhaye cha [tesa] hidalokika-p£lalo[ki]kaye {£) hevam cha

yau. sukhaye [cha te]sa[m] hida!ogi[ka]-p[a]lal[o]ki[k]a[y]e (M) hevam cha

Dhau. kalamtam tuphe svagarh aladha[yi]satha mama ch[a] ananiyaih

yau. kalamtam * svaga[m cha a]Iadhayisa[tha] mama cha ana[n]eyam

Dhau. ehatha (M) etaye cha athaye iyam lipi likhita hida e[na]
yau. es[a]tha (N) etaye cha a[th]aye i[ya]m lipi li[kh]i[ta hi]da e[na]

Dhau* [ma]hamata svasata[m sa]ma yujisamti as[va]s[a]naye dharhma-
yau. [ma]h[a]mata sasvatam samam yujeyu asvasanaye cha dhamma-

Dhau. chala[n]aye cha tes[a] amtanam (N) iyam cha lipi [anu]chatummasam
yau* chala[na]ye [cha] arhta[na]rh (O) iyam cha lipi a[nu]ch [a] t u rh[m]a s am

■ ■

Dhau. tisena nakhatena sotaviya (O) kamam chu [kha]ijas[i] khanasi
yau. s[ota]viya tisena (P) aihta[la] pi cha sotaviya

law F f -

2i8 SYNOPTICAL TEXTS

i

Dhau. arhtala pi tisena ekena [p]i [so]taviya (P) hevam kala[m]tam
Jan* (Q) khane samtam eke[na] pi [sota]v[i]ya (R) hevajm] cha [ka]lam[ta]m

Dkau* [tjuphe chaghatha sampatipadayitave
Jan. chaghatha saihpatipatayit[av]e

III. THE SIX PILLAR-EDICTS

* ■ T

FIRST PILLAR-EDICT

Top. (A) Devanampiye Piyadasi laja hevam aha (&) saduvlsati-vasa-abhisitena

Ar. (A) Devanampiye Piyadasi laja hevam aha (B) saduvisati-vasabhisitena

Nand. (A) Devanampiye Piyadasi laja hevam a[ha] (£) saduvisati-vasabhisitena

RSm. {A) Devanampiye P[i]yadasi laja heva aha (£) saduvisati-vasabhisitena

AIL (A) Devanampiye Piyadasi laja hevam aha {&) saduvisati-vasabhisitena

Top. me . iyaih dhamma-lipi likhapita (C) hidata-palate dusampatipadaye

Ar. me iyaih dhamma-li[p]i likhapita (C) hidata-palate dusampatipadaye

Nmid* me iyarh dhamma-lipi likhapita (C) hidata-palate dusampatipadaye

Ram. me iyam dhamma-lipi likhapita (C) hidata-palate dusampatipadaye

AIL y me iyaih dhamma-lipi likhapita {C) hidata-palate dusaihpatipada[y]e

Top. amnata agaya dhamma-kamataya agaya palikhaya agaya su[su]saya

Ar. amnata agaya dhamma-kamataya agaya palikhay[a] agaya sususaya

Nand. amnata agaya dhamma-kamataya agaya palikhaya agaya sususaya

Ram. amnata agaya dhamma-kamataya agaya palikhaya agaya sususaya

AIL amnata agaya dhamma-kamataya agaya palikhaya agaya sususaya

Top. agena bhayena agena usahena (D) esa chu kho mama anusathiya

Ar. agena bhayena agena usahena (Z?) esa chu kho mama anusathiya

Nand. agena bhayena agena usahena (Z?) esa chu kho mama anusathiya

Ram. agena bhayena agena usahena (D) esa chu kho mama anusathiya

AIL agena bhayena a[g]ena usahena {D) esa chu kho mama anusathi[y]a

a

Top. dhammapekha dhamma-kamata cha suve suve vadhita vadhisati cheva

Ar. dhammapekha dhamma-kamata cha suve suve vadhita vadhisati cheya

Nand* dhammapekha dhamma-kamata cha suve suve vadhita vadhisati cheva

Ram. dhammapekha dhamma-kamata cha suve suve vadhita vadhisati cheva

All* dhammapekha dhamma-kamata cha suve suve vadhita vadhisati ch[e]va

Top. (Z?) pulisa

pi

cha me

ukasa

cha

gevaya

cha

majhima

cha

Ar. {E) pulisa

P 1

me

ukasa

cha

gevaya

cha

majhima

cha

Nand. (£) pulisa

pi

me

ukasa

cha

gevaya

cha

majhima

cha

Ram. (E) pulisa

Pi

me

ukasa

cha

gevaya

cha

majhima

cha

AIL {E) pulisa

Pi

me

ukasa

cha

gevaya

cha

majhima

cha

\

Top, anuvidhlyamti s ampati paday am ti cha alam chapalam samadapayitave

Ar* * anuvidhlyamtl sampatipadayamti cha alam chapalam samadapayitave

Nand. anuvidhlyamti sampatipadayamti cha alam chapalam samadapayitave

Ram. anuvidhlyamti sampatipadayamti cha alam chapalam samadapayitave

AIL anuvidhlyamti sampatipadayamti cha alam chapalam samadapayitave

FIRST PILLAR-EDICT

219

Top. (F)

4

amta-mahamata pi (G) esa hi vidhi ya iyaih dhammena

Mzr. . ' . . . . . , . . . .

Ar. (F) hemeva amta-mahamata pi {G) esa hi vidhi ya

Nand. (F) hemeva amta-mahamata pi (G) esa hi vidhi ya

Ram. (F) hemeva amta-mahamata pi {G) esa hi vidhi ya

AIL (F) heihmeva amta-mahamata pi (G) esfi hi vidhi ya

lyam
iyaih
iyath
[i]yam

dhammena
dhammena
dhammena
dhammena

Top.
Mzr.

w

Ar.

Nand,

Ram.

A. II. P

palana dhammena
. . , . [nam] dhammen[a]
palana dhammena
palana dhammena
palana dhammena
palana dhammena

* *

op. gob
Mzr.
Ar.
Nand.
Ram.
AIL

ti

gott ti

goti ti

goti ti

feutj [ti

cha]

vidhane

v[i]dh[ane]

vidhane

vidhane

vidhane

vidhane

dhammena
dha[me] .
dhammena
dhammena
dha[m]m[e]na
ariimena

1

■

V

sukhiyana dhammena

dhammena
dhammena
dhammena
dhammena

suioiLijyana
sukhiyana
sukhiyana
sukhiyana

SECOND PILLAR-EDICT

°1
Mzr.

Ar.

Nand.

Raw.

AIL

(A) Devanampiye
(A) De[va]n[a]mpiye
(A) Devanampiye
(A) Devanampiye
(A) Devanampiye
(A) Devanampiye

Piyadasi laja

Piyadasi laja

Piyadasi laja

Piyadasi laja

Piyadasi laja

Piyadasi laja

hevam

[hevarh

hevam

hevam

hevam

hevam

aha
a].,
aha
aha

■

aha
aha

(B) dhamme
(B) dh[am]me
(B) dhamme
(B) dhamme
(B) dhamme
(B) dhamme

sadhu

s[a]dh[u]

sadhu

sadhu

sadhu

sadhu

Top.

Mir.

Ar.

Nand.

Ram.

AIL

kiyam

k[iya]m

kiyam

kiya

kiyam

chu
■ * .
chu
chu
chu
chu

dhamme ti

. . [m]e ti

dhamme ti

dhamme ti

dhamme ti

dhamme ti

(C) apasinave
(Q a[pa]sinave
(C) apasinave
(C) apasinave
(C) apasinave
(C) apasinave

bahu
bahu
bahu
bahu
bahu
bahu

kayane
kayane
kayane
kayane
kayane
kayane

daya
daya
daya
daya
daya
daya

dane
dane
dane
dane
dane
dane

sache
sache
sache
sache
sache
sache

Top.

Mzr.

Ar.

Nand.

Ram.

AIL

sochaye
sochaye
sdcheye
socheye
socheye
sochaye

ti
ti
ti

(P)

chakhu-dane

[chakhu-dajna

chakhu-dane

chakhu-dane

chakhu-dane

chakhu-dane

P*

[pi

Pi
pi

Pi
pi

me

me]

me

me

me

me

bahuvidhe
bahuvidhe
bahuvidhe
bahuvidhe
bahuvidhe
bahuvidhe

dimne
dimne
dimne
dimne
dimne
dimne

chatupadesu

ch[a]tu[pa]desu

chatupadesu

chatupadesu

chatupadesu

chatupadesu

op.
Mzr.
Ar.
Nand.
Ram.
AIL

pakhi-valichalesu

pakhi-va!ichale[su

pakhi-valichalesu

pakhi-valichalesu

pakhi-valichalesu

pakhi-valichalesu

Ff

vividhe
viv]i[dhe
vividhe
vividhe
vividhe
vividhe
2

me anugahe
me anu]gahe
me anugahe
me . anugahe
me anugahe
me anugahe

05)

(2)

kate
*

kate

kate

kate
■

kate

m

kate

dupada-

du[pa]da-

dupada-

dupada-

dupada-

dupada-

a
a
a
a
a
a

pana-
pana-
pana-
pana-
pana-
pana-

220 SYNOPTICAL TEXTS

Top. dakhinaye (F) amnani pi cha me bahuni kayanani katani (G) etaye

Mir. dakhinaye (F) a[rh]nani pi cha me bah[ani kayanani] katani (£r) etaye

Ar. dakhinaye (F) a[rh]narii pi cha me bahuni kayanani katani (G) etaye

Nand. dakhinaye (F) amnani pi cha me bahuni kayanani katani (G) etaye

Ram. dakhinaye (F) amnani pi cha me bahuni kayanani katani (G) etaye

AIL dakhinaye §F) amnani pi cha me bahuni kayanani katani (G) etaye

. .. . . .. . . ..... *

Top. me athaye iyarh dhamma-lipi likhapita hevarh anupatipajathtu chilarii-

Mir. me athaye iyarii dhamma-lipi li[khapita] anupatipajamtu chil[aih]-

Ar. me athaye iyarii dhama-lipi likhapita hevam anupatipajamtu chilaih-

Nand. me athaye iyam dhamma-lipi likhapita hevam anupatipajamtu chilam-

Rant* me athaye iyam dhamma-lipi likhapita hevam anupatipajamtu chilarh-

AIL me athaye iyam dhamma-lipi likhapita hevaih anupatipajamtu chila-

Top.

thitika

cha

hotu ti

ti

{H) ye

cha

hevam

sampatipajisati

se

Mtr.

[th]itika

cha

hot[a]

ti

(H)ye

[cha]

se

Ar.

thitika

cha

hotu

tl

{ff) ye

cha

hevam

sampatipajisati

se

Nand.

thitika

cha

hotu

•

tl

(&) ye

cha

hevam

sampatipajisati

se

Ram.

thitika

cha

hotu

•

tl

{H) ye

cha

hevam

sampatipajisati

se

All,

thitika

cha

hotu

•

tl

if?) ye

cha

hevam

sampatipajisati

CP

Top. sukatam kachhati ti

Mtr. sukatam ka[chha]ti ti

Ar. sukatam kachhati ti

Nand. sukatam kachhati

Ram. sukatam kachhati ti

AIL sukatam kachhati ti

THIRD PILLAR-EDICT

Top. (A) Devanaihpiye Piyadasi laja hevam aha (27) kayanammeva dekhati

Mir. (A) Devanaihpiye Piyadasi laja hevam aha (B) kayanammjeva de]

Ar. {A) Devanaihpiye Piyadasi laja hevam aha {£) kayanammeva dekhamti

Nand. (A) Devanaihpiye Piyadasi laja hevam aha (B) kayanammeva dekhamti

Ram. (A) Devanaihpiye Piyadasi laja hevam aha (B) kayanammeva dekhamti

AIL (A) Devanaihpiye Piyadasi laja hevam aha (B) kayanameva dekhati

Top.

iyam

me kayane kate ti

(C) no

mina

papain

■

d[e]khati

iyarii

me

Mir.

* • • *

. . kayane kate tl

{€) no

min[a]

papam

dekhati

iyarii

me

Ar.

iyam

me kayane kate ti

{C) no

mina

papain

dekhamti

iyarii

me

Nand. iyam -

me kayane kate ti

(C) no

mina

papam

dekhamti

iyarii

me

Ram.

iyam

me kayane kate ti

(C) no

mina

papam

dekhamti

iyaih

me

AIL

iyam

me kayane kate ti

(C) no

mina

papakam

dekhati

iyaih

me

Top.

pape

kate ti iyam va

asinave

nama

■

ti (D) dupativekhe

chu

kho

Mir.

pap[e

kate ti iyam va]

asinave

nama

ti (Z?) [du]pativekhe

chu

kho

Ar.

pape

kate ti iyam va

Ssinave

nama

ti {D) dupativekhe

chu

kho

Nand.

pape

kate ti iyam va

asinave

nama

ti (D) dupativekhe

chu

kho

Ram.

pape

kate. ti iyam va

asinave

nama

ti (D) dupativekhe

chu

kho

AIL

papake kate ti iyam va

asinave

nama

k

THIRD PILLAR-EDICT

221

op. es5 \E) hevaifa chu

Mtr. esa (£) hevam chu

Ar. . esa (£) hevam chu

Nand. esa {E) hevam chu

Ram. esa {£) hevam chu

kho esa dekhiye

kho [esa de]khiye

kho esa dekhiye

kho esa dekhiye

kho esa dekhiye

(F) imam
(F) imani
{F) imani
(F) imani
(F) imani

asinava-garmni nama
asi n a v[a-gamin i] nama
asinava-gamlnt nama
asinava-gamini n ama
asinava-gamlni nama

Top.
Mir.
Ar. ti
Nand. ti
Ram. ti

atha chamdiye

atha chamd[i]ye

atha chamdiye

atha chamdiye

atha chamdiye

nithuliye

ni[tha]li[y]e

nithuliye

nithuliye

nithuliye

kodhe

k[o]dhe

kodhe

kodhe

kodhe

mane
mane
mane
mane
mane

isya
isya
isya
isya
isya

kalanena
kalanena
kalanena
kalanena
kalanena

op, hakam ma palibhasayisam

Mir. hakam ma palibha[sa]yi[sa]m

Ar, hakam ma palibhasayisam ti

Nand, hakam ma palibhasayisam ti

Ram. hakam ma palibhasayisam

op. hidatikaye iyammana

Mir. [hi]dat[i]kaye iyam

Ar. hidatikaye iyammana

Nand. hidatikaye iyathmana

Ram. hidatikaye iyammana

(G) esa badha

(G) . .. ba[dham]

(G) esa badham

(G) esa badham

(G) esa badham

me palatikaye

me palatikaye

me palatikaye

me palatikaye

me palatikaye

ti
ti
ti

dekhiye
dekhiye
dekhiye
dekhiye
dekhiye

iyam
iyam
iyam
iyam
iyam

va

[va]

va

va
va

me
me
me
me
me

FOURTH PILLAR-EDICT

Top.
Ar.
Nand.
Ram.

(A) Devanaihpiye Piyadasi I[a]ja

(A) Devanaihpiye Piyadasi laja

(A) Devanaihpiye Piyadasi laja

(A) Devanaihpiye Piyadasi laja

hevam
hevam
hevaih
hevam

aha (R) saduvTsati-vasa-abhisiten a

aha (B) saduvlsati-vasabhisitena

aha (JB) saduvlsati-vasabhisitena

aha (R) saduvlsati-vasabhisitena

Top. me iyam

Ar. me iyam

Nand. me iyam

Ram. me iyam

dhamma-lipi
dhamma-lipi
dhamma-lipi
dhamma-lipi

likhapita (C) lajuka

Kkhapita (C) lajuka

likhapita (C) lajuka

Kkhapita (Q lajuka

me bahusu

me bahusu

me bahusu

me bahusu

pana-sata-sahasesu
pana-sata-sahasesu
pana-sata-sahasesu
pana-sata-sahasesu

op. janasi

Ar. janasi

Nand. janasi

Ram. janasi

ayata
ayata
ayata
ayata

(D) tesam ye

[D) tesam ye

(D) tesam ye

(D) tesam ye

Top. kate kimti lajuka

Ar. kate kimti lajQka

Nand. kate kimti lajuka

Ram. kate kimti lajuka

asvatha
asvatha
asvatha
asvatha

abhihale
abhihale
abhihale
abhihale

abhita
abhita
abhita
abhTta

va darfide va

va d[a]mde va

va damde va

va damde va

ata-patiye me

ata-patiye me

ata-patiye me

ata-patiye me

kammani
kammani
kammani
kammani

pavatayevfl
pavatayevu
pavatayevu
pavatayevu

ti
ti
ti

janasa
janasa
janasa
janasa

222 SYNOPTICAL TEXTS

Top. janapadasa hita-sukham upadahevu anugahinevu cha (£) sukhiyana-

Ar. janapadasa hita-sukham upadahevu anugahinevu cha (E) sukhiyana-

Nand. janapadasa hita-sukham upadahevu anugahinevu cha (B) sukhTyana-

Ram. janapadasa hita-sukham upadahevu anugahinevu cha (is) sukhiyana-

Top. dukhlyanam janisaihti dhamma-yutena cha viyovadisaihti janarh janapadaih

Ar. dukhlyanam janisaihti dhamma-yutena cha viyovadisaihti janam janapadam

Naftd. dukhlyanam janisaihti dhamma-yutena cha viyovadisamti janam janapadam

Ram. dukhlyanam janisaihti dhamma-yutena cha viyovadisamti janam janapadam

■v

. F

H

Top. kiihti hidatam cha palatam cha aladhayevu ti (F) lajuka pi laghaihti